THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 

LOS  ANGELES 


EngSiy  A  HHitohie 


^^L^U^J^ih^ 


THE  LIFE 


flENRY  OSTRANDER.  D.  D 


SELECTED     SERMONS 


EDITED     BY 


W.  R.  GORDON,  S.  T.  D. 

PASTOR    OF    THE    EEFOB.MED    CUURCH    OF    SCnKAALENBEKU,     N,    .1. 


itfo  fork: 

Board  ok  Puhlicatidn  ok  the  Rkformeu  Church 
IN  America. 

1875. 


PRINTED    BY 

DEBAUN     &     IVl  0  RG  E  NTH  ALE  R, 

64  &  66  JOHN   ST.,   N.  Y. 


-»>< 

^^.^.1 


THE  CLASSIS  OF  ULSTER 


AND    TO   THE 

CHURCHES  OF  CAATSBAN  AND  SAUGERTIES, 

THIS    VOLUME, 

IN    MEMORY 

OF   A   I'ASTOR   WHOSE   SERVICES    WEKE    RENDERED    AMONG    THEM 

FOR   THE   PERIOD  OF    FIFTY   YEARS,    IS 

RESPECTFULLY    DEDICATED. 


1-15S922 


CONTENTS. 


INTHODL'tTUJX, o 

LIFE  OF  HEXRY  (J8TRAKDEK,  D.  D..                   -  9 

SERMON  I.— The  Existence  of  God,     -            -            -  lir, 

"             11.^ — Principle  in  Religion,        -            -            -  1;J8 

"           111. — Process  of  Divine  Operation,       -            -  149 

"           IV. — Process  of  Divine  Operation,       -            -  171 

"             v.— Election,     -----  20.1 

"           YI. — Adam's  Probation,             -            -            -  32:5 

YIL— The  First  Sin,        .            -            -            -  289 

Ylll. — Animal  Nature  the  seat  of  Sin,    -            -  2i)~> 

IX.— Natural  Ability,     -            -            -            -  267 

X. — Moral  Inabilitj',      -            -            -             .  2«7 

"           XL— Nathaniel,  -----  :;o9 

"         XIL — Not  far  from  the  Kingdom,          -            -  359 

XllL— Old  Age, 349 

XIV.— Reception  of  Christ  Defective,     -            -  367 

XY.— The  Secular  and  Political  Reiun  of  Christ,  387 


INTRODUCTION. 


"History  is  the  essence  of  innumerable  biographies."  Biog- 
raphy is  the  history  of  individual  experiences,  agencies  and 
intiuences.  Aggregations  of  these,  setting  forth  the  gain  and  loss 
of  human  purposes,  the  success  and  failure  of  human  projects 
in  skilful  arrangement,  with  circumstantial  connections,  make 
up  history. 

The  narrative  of  any  man's  life,  distinguished  for  mental 
vigor,  practical  efficiency  and  impressiveness  of  influence,  within 
the  circuit  of  its  expenditure,  is  always  and  justly  deemed  worthy 
of  preservation  by  every  generous  thinker,  and  a  matter  of  inter- 
est especially  profitable  to  those  engaged  in  pursuits  similar  to 
that  which  absorbed  it.  Although  it  be  true  that  individual  ex- 
perience be  idiocratic  because  the  result  of  experiments  in  which 
individual  self  plays  the  prominent  iDart,  yet  there  are  general 
principles,  historical  threads,  upon  which  all  experiences  are 
strung,  bringing  human  life  to  the  realization  of  its  happiest 
issues.  Biographical  illustrations  of  these  are  worthy  of  faithful 
record  that  they  may  be  better  understood  by  all  who  are  dis- 
posed to  make  the  most  of  their  own  existence. 

Many  persons  of  all  professions  and  pursuits,  who  have  been 
pushed  by  combining  circumstances  to  the  front,  in  the  march  of 
humanity  with  the  lapse  of  time  to  higher  attainments,  have 
been  thought  most  worthy  of  honorable  mention  upon  the  roll 
of  fame;  but  without  injustice  to  them,  others  of  less  circum- 
stantial prominence  may  be  classed  as  equally  worthy  with  them- 
selves, who,  unmade  by  circumstances,  and  devoid  of  all  exter- 
nal incident  such  as  the  world  admires,  in  a  quiet  way  have  un- 


6  INTRODUCTION. 

folded,  wholly  from  witliin,  resources  of  intellect,  force  of  reason, 
brilliancy  of  talent,  influence  of  opinion,  refinement  of  culture, 
strength  of  character  and  patient  perseverance  in  doing  good, 
throughout  the  rolling  years  of  a  long  life  spent  in  the  service 
of  God  and  man. 

Biographies  of  such  persons  can  only  be  fairly  formed  out  of 
materials  furnished  by  themselves  without  intention  of  becom- 
ing known  to  fame.  They  rarely  leave  records  of  themselves, 
beyond  the  mere  facts  and  events  of  a  laborious  life,  and  hardly 
ever  give  a  clue  to  the  successive  states  of  mind  and  heart  by 
which  their  own  progress  in  the  formation  of  character  may  be 
clearly  traced.  In  those  few  instances  of  exception  to  this  rule, 
which  modest  worth  prescribes  to  itself,  and  where  minuteness 
is  most  needed  by  the  interested  inquirer,  such  records  generally 
fail,  because  they  grow  weak  with  the  advance  of  the  story  from 
early  manhood  to  old  age.  This  evidently  is  on  account  of  re- 
luctance to  record  short-comings  which  might  be  magnified  into 
positive  failures,  and  experiences  liable  to  be  perverted  by  honest 
incompetency,  into  whose  hands  the  luckless  manuscripts  might 
fall.  Nevertheless  these  briefs,  defective  as  they  may  be,  are 
valuable  to  narrators;  for  they  at  least  form  banks  to  the  chan- 
nels through  which  their  narratives  must  flow. 

The  subject  of  the  following  sketch  happily  left  a  few  notes 
he  deemed  worthy  of  writing,  for  the  information  and  interest  of 
his  immediate  family.  Among  them  are  some  sufliciently  copious 
for  the  purpose  of  the  present  narrator,  who,  though  having  no 
claim  upon  the  partiality  that  selected  him  for  this  service, 
yielded  to  the  request  that  he  would  record,  as  best  he  could,  the 
life  of  one  whose  excellencies  of  mind  and  heart  were  out- 
wrought  by  the  Spirit  of  God  into  a  character  that  challenges 
admiration  and  praise,  and  to  which  his  pen  cannot  do  adequate 
justice.  •  These  at  once  came  to  the  surface  in  the  writer's  first 
interview  with  him,  for  which  he  was  indebted  to  the  worthy 
pastor  of  the  Reformed  Church  at  Flatbush,  the  Eev.  Wm.  B. 
Merritt,  whose  ministry  he  attended  during  the  last  few  years  of 
his  life.  Dr.  Ostrander,  in  this  and  subsequent  interviews, 
unintentionally  revealed  himself  as  possessed  of  all  that  greatness 
of  mind  and  goodness  of  heart  spoken  of  in  the  various  "  Reso- 
lutions "  recited  in  the  sequel  and  in  no  instance  overwrought. 


INTRODUCTION.  7 

He  left  a  large  number  of  well  digested  sermons,  fully  written, 
with  the  exception  of  verbal  brevities,  contractions,  elisions  and 
ellipses,  which  it  is  hardly  possible  to  fail  in  correctly  filling  out. 
From  these  a  selection  has  been  made,  as  samples  of  his  various 
lines  of  thought  and  of  method  in  presenting  the  gospel  to  the 
hearts  and  consciences  of  his  auditors.  He  also  left  a  full  series 
of  expository  Lectures  upon  the  Heidelburgh  Catechism,  which 
exceeds  anything  that  has  fallen  under  the  writer's  notice  on 
that  admirable  summary  of  divine  truth.  Some  of  them  might 
have  been  advantageously  presented  in  this  volume,  as  showing 
the  rare  dialectic  power  of  their  author;  but  it  was  thought  best 
not  to  break  in  upon  the  series,  which  if  properly  prepared  for 
the  press  would  make  a  profitable  publication  for  the  purchasers. 

The  exuberance  of  feeling  ujDon  the  part  of  those  bearing  wit- 
ness to  him  in  the  resolutions  aforesaid  and  in  other  documents 
subsequently  introduced,  with  expressions  from  various  quarters 
that  a  memorial  volume  of  this  sort  might  be  furnished,  have  in- 
duced the  preparation  of  this  one.  It  is  hoped  that  it  may  prove 
acceptable  to  the  jjublic,  especially  where  Dr.  Ostkander  was 
best  known,  and  profitable  to  many  souls  often  stirred  by  the  liv- 
ing voice,  now  no  more  heard,  of  one  who  was  "an  old  disciple," 
and  "an  Israelite  indeed,  in  whom  there  was  no  guile." 

It  becomes  the  writer  to  express  his  thanks  to  those  brethren 
whose  names  are  mentioned  in  connection  with  papers  kindly 
furnished  him,  and  which  he  found  essential  to  the  execution  of 
his  task.  He  regrets  the  delay  of  the  appearance  of  this  volume, 
and  can  only  plead  the  common  excuse  of  "circumstances  be- 
yond our  control." 


LIFE 


HENRY    OSTRANDER,    D.  D. 


This  excellent  minister  of  the  gospel  was  the  son  of 
many  prayers.  He  was  born  at  New  Marlborough, 
now  the  town  of  Plattekill,  March  11, 1Y81.  His  great- 
grandfather was  Jan  Ostrander,  the  most  distant  ances- 
tor of  whom  any  thing  definite  is  known.  He  probably 
lived  between  the  years  1664  and  1V24.  During  this 
period  many  of  the  Huguenots  of  France  and  Holland, 
oppressed  by  the  cruel  persecutions  which  followed  the 
revocation  of  the  Edict  of  Nantes,  fled  from  those  coun- 
tries and  settled  in  America.  Among  them,  it  is 
believed,  was  Jan  Ostrander,  who  with  his  family  set- 
tled in  the  town  of  Kingston,  N.  Y.  He  had  several 
children,  some  of  whom  at  various  periods  removed 
into  the  counties  of  Albany,  Rensselaer  and  Saratoga. 

Henry,  the  grandfather  of  the  late  Dr.  Ostrander, 
was  born  and  reared  at  Kingston,  N.  Y.  In  the  mar- 
riage record  of  the  old  Kingston  Church,  however,  he  is 
set  down  as  an  inhabitant  of  Hurley,  who  married  Eliz- 
abeth Wambomy  of  Kingston.     This  lady,  brought  up 


10  LIFE    OF    HENRY    OSTUANDER,    D.  D, 

a  French  Catholic,  appears  to  have  accompanied  her 
family  and  friends  of  the  Huguenot  emigration,  in  the 
early  settlement  of  this  country.  She  had  a  brother, 
Christoi)her,  who  lived  to  a  great  age  in  the  city  of  New 
York,  and  died  in  the  faith .  and  communion  of  the 
Reformed  Dutch  Church  during  the  collegiate  pastorate 
of  Drs.  Livingston,  Linn,  Abeel  and  Kuypers.  She  too 
became  a  Protestant,  and  tradition  says  she  was  very 
much  noted  for  her  exemplary  christian  life,  and  intel- 
lectual attainments  ;  that  she  was  familiar  with  Romish 
theology,  and  well  educated  in  other  respects.  Her 
conversion  was  attended  with  certain  remarkable  occur- 
rences and  experiences,  in  consequence  of  which  she 
became  exceedingly  zealous  as  a  Protestant,  and  some- 
what celebrated  in  her  neighborhood  for  a  profound 
knowledge  of  the  Scriptures,  strong  faith,  and  ardent 
piety. 

Soon  after  his  marriage,  Henry  Ostrander  purchased  a 
farm  at  Esopus,  just  at  the  foot  of  Hussey's  Hill,  where 
the  rocks  and  forest  afforded  shelter  for  deer,  and  not 
far  from  Kallicoon  Hook,  a  place  noted  for  wild  turkeys, 
where,  in  their  season,  they  gathered  in  great  numbers. 
This  game  afforded  rare  sport  for  the  sons  of  the  family, 
now  inci-eased  to  so  respectable  a  number  that  their 
father,  having  lived  on  this  farm  for  many  years,  judged 
it  expedient  to  enlarge  his  domain.  He  accordingly 
sold  out,  and  soon  after,  about  1760,  purchased  the 
principal  part  of  a  patent,  known  as  Marschalm,  at 
Plattekill.  This  tract,  consisting  of  two  thousand  acres 
of  excellent  land,  was  afterwards  so  divided  as  to  make 
farms  of  two  hundred  acres  apiece  for  his  sons. 

On  one  of  these  farms  Willlielmus,  the  father  of  the 
subject  of  this  memoir,  was  settled.     He  married  Sarah, 


LIFE    OF   HENRY    OSTRANDER,    D.  D.  11 

the  daughter  of  Dene  Relyea,  a  French  Protestant,  who 
came  to  this  country  at  an  early  period.  Miss  Relyea 
had  been  well  trained  by  a  mother  of  Holland  extrac- 
tion, who  proved  her  influence  to  have  been  all-control- 
ling over  her  family  of  nine  sons  and  one  daughter;  for 
they  all  became  obedient  to  the  faith,  having  been 
carefully  brought  up  "in  the  nurture  and  admonition  of 
the  Lord."  It  is  remarkable  that  so  many  children  in  a 
single  family  should  have  reached,  the  most  of  them, 
four  score  years;  and  that  all  of  them  should  have  died 
in  the  assurance  of  christian  peace  and  hope.  Such  is 
believed  to  have  been  the  fact,  and  is  so  recorded  by 
Henry,  who  was  the  sixth  son. 

This  is  one  out  of  many  instances,  illustrative  of  the 
faithfulness  of  God  to  the  holy  industry  of  pious  parents 
uniting  })rayer,  precept  and  practice  in  ruling  their 
households.  The  promises  of  God  are  sure,  and  reliance 
may  be  placed  upon  them  to  any  extent;  for  this  is  his 
command  with  promise,  "Thou  shalt  keep  his  statutes 
and  his  commandments,  that  it  may  go  well  with  thee, 
and  with  thy  children  after  thee."  "  I  will  pour  my 
spirit  u})on  thy  seed,  and  my  blessing  upon  thine 
offspring;  and  they  shall  spring  up  as  among  the  grass, 
as  willows  by  the  water  courses.  One  shall  say,  I  am 
the  Lord's;  and  another  shall  call  himself  by  the  name 
of  Jacob;  and  another  shall  subscribe  with  his  hand 
unto  the  Lord,  and  surname  himself  by  the  name  of 
Israel." 

Unto  obedient  children  God  has  promised  the  best  of 
temporal  blessings.  "  Honor  thy  father  and  thy  mother 
that  it  may  be  well  with  thee,  and  that  thou  mayest 
live  long  upon  the  earth."  There  are  indeed  many 
exceptions  to  this  general  rule,  the  causes  of  which  are 


12  LIFE    OF    HENRY    OSTRANDER,    D.  D. 

various,  and  not  easily  understood;  but  they  are  not 
numerous  enough  to  invalidate  the  rule  which  is  ampli- 
fied into  one  of  the  most  eloquent  Psalms  that  ever 
resounded  in  the  Temple  service,  the  last  few  verses  of 
which  declare  the  purpose  of  God  toward  his  faithful 
servant.  "  Because  he  hath  set  his  love  upon  me,  there- 
fore will  I  deliver  him;  I  will  set  him  on  high  because 
he  hath  known  my  name  He  shall  call  upon  me,  and  I 
will  answer  him:  I  will  be  with  him  in  trouble;  I  will 
deliver  him,  and  honor  him.  With  long  life  will  I 
satisfy  him,  and  show  him  my  salvation." 

It  is  quite  evident  that  long  life  upon  the  earth,  when 
accompanied  with  the  favor  of  God,  as  indicated  in  this 
Psalm  is,  next  to  eternal  life,  the  best  boon  of  heaven; 
and  this  appears  to  have  been  the  allotment  of  the 
members  of  this  numerous  family,  whose  prosperity 
must  be  associated  with  their  principles,  and  whose 
principles  were  early  implanted  by  a  pious  mother's 
care,  which  made  her  nursery  the  seed-bed  of  truth  for 
the  young  soul,  no  less  than  the  repository  of  comforts 
for  the  bodily  wants  of  infantile  years. — O  how  many 
can  repeat,  only  with  broken  utterance,  the  exclamatory 
sentences  of  reflecting  filial  love,  as  they  issued  from 
the  heart  of  Henry,  one  of  these  tenderly  and  piously 
reared  sons,  long  after  such  mothers  have  been  laid 
beneath  their  little  mounds  of  earth! 

"  When  I  think  of  my  mother,  O  how  many  tender 
and  interesting  recollections  throng  my  memory!  How 
many  associations  beset  me  of  a  most  impressive  char- 
acter !  How  long  the  time  that  would  be  required  to 
detail  the  incidents  that  render  the  remembrance  of  her 
unutterably  solemn  and  tender  !  If  I  forget — let  mem- 
ory  forget   its   power;    let    annihilation    overtake    the 


LIFE    OF    HENRY    OSTBANDER,    D.  D.  13 

remembrance  of  every  scene  and  every  object !  What 
on  earth  will  so  vigoroi;sly  gather  up  all  the  affections 
into  an  intensity  of  emotion  as  the  thought  of  Mother  ! 
What  look  more  engaging,  what  bosom  more  tender, 
what  hand  so  soft  as  hers  !  Whatever  I  may  omit,  let 
me  not  fail  to  mention  with  melted  affection  her  painful 
anxieties  in  regard  to  her  children;  her  care  over  me 
in  the  infancy  of  life;  her  tender  forbearance  to  my 
guilt  and  disobedience;  her  protecting  arm  in  time  of 
danger;  her  assiduity  in  providing  for  me  food  and 
raiment;  her  agony  when  I  was  sent  away  from  her 
embrace  to  pursue  my  literary  toils.  How  many  weari- 
some nights  and  days  she  spent  to  make  me  comfortable 
during  my  absence  at  study;  with  what  exuberant  joy 
she  witnessed  my  return;  who  could  number  the  prayers 
she  uttered  in  my  behalf  !  O  how  ungratefid  was  I, 
when  her  benedictions  descended  upon  my  head  !  O  that 
I  could  expiate  the  guilt  of  my  base  ingratitude  !  How 
now  can  I  be  sufficiently  penitent  for  undervaluing  her 
care,  her  labor,  her  unfailing  kindness  ?  Ought  such  a 
son  to  live,  who  has  been  so  ungrateful  to  such  a  fond 
and  faithful  and  affectionate  mother  ?  One  thing  con- 
soles me.  Her  pious  tears  streaming  from  her  face  in 
time  of  prayer,  her  agonizing  desires  for  her  own  and 
her  family's  salvation;  and  most  of  all,  her  utterances  in 
the  extremity  of  her  last  suffering,  when  she  said  to 
sympathizing  friends  aching  almost  with  her  pain, 
'  My  sufferings  are  nothing  compared  to  those  which 
Christ  endured  for  the  salvation  of  my  soul.' — O 
what  relief  and  hope  and  gratitude  must  not  she  have 
felt,  when  the  sorrows  of  Christ  crucified  so  filled  her 
contemplation  and  expanded  her  powers  of  thought  ! 
I  trust  she  died  in  Jesus,  and  })ray  that  I  may  see  her 


14  LIFE    OF    HENRY    OSTRANDER,    D,  D. 

clothed  in  a  white  robe,  having  a  palm  in  her  hand." 
What  considerate  son  is  there  who,  having  lost  a 
worthy  mother,  can  withhold  his  tears  upon  the  perusal 
of  these  sentences  so  well  expressing  the  mournful  feel- 
ings of  a  grateful  child,  as  he  thinks  upon  the  dear 
absentee  who  yet  lives  and  moves  before  the  fond  gaze 
of  faithful  memory  ?  How  seemingly  in  harmony  with 
the  admirable  economy  of  nature,  by  which  not  a  leaf 
falls  from  a  tree  until  its  little  nursling,  the  tender 
bud,  is  perfected  and  so  protected  that  it  shall  be  able 
to  withstand  the  severities  of  cold  and  storm,  and  then, 
"when  the  winter  is  over  and  gone  "  shall  reproduce  the 
beauty  of  its  mother  that  had  seemed  to  perish  forever  ! 
Thus  it  was  with  this  appreciative  son.  His  young 
heart,  in  the  camera  ohscura  of  a  holy  home,  received  the 
image  of  his  future  piety  and  life  from  the  object  of  a 
praying  mother.  Happy  the  mother  who  thus  leaves 
early  impressions  upon  her  children  to  ripen  into  genu- 
ine principles  of  piety,  after  she  has  fallen  like  a  leaf 
from  the  tree  of  this  mortal  life  ! 

Henry  was  sent  to  a  school  in  the  neighborhood  of  his 
home,  at  the  early  age  of  three  years.  He  was  an  active 
child,  and  instinctively  alive  to  a  variety  of  things;  and 
withal  only  got  the  credit  of  being  a  busy-body  incon- 
veniently interested  in  everything  nearest  at  hand. 
Perhaps  this  forms  an  explanatory  reason  for  his  early 
acquaintance  with  the  school-house;  for  on  the  very  day 
of  his  entrance  he  was  not  very  agreeably  surprised  by 
the  application  of  the  rod  for  thrusting  his  hands  into 
the  water-pail.  He  ever  after  kept  clear  of  that  indul- 
gence, but  his  early  youthful  life  was  like  an  overflow- 
ing cup  receiving  more  than  it  can  hold,  and  discharging 
the  surplus  all  around.     His  mind  being  no  less  active 


LIFE    OF    HENRY    OSTRANDBR,    D.  U.  15 

than  his  body,  he  made  satisfactory  improvement  in 
all  the  branches,  then  usually  taught  in  the  common 
school  where  he  continued  until  he  had  attained  his 
twelfth  year,  under  the  tuition  of  several  teachers,  all 
of  whose  names  were  remembered,  at  least  by  one,  long 
after  they  were  dead. 

These  teachers  followed  each  other  in  rapid  succession, 
averaging  a  little  more  than  a  year  apiece  in  that  school 
where  Henry  was  first  introduced  to  the  mysteries  of 
the  alphabet.  Notwithstanding  this  unhappy  frequency 
of  change,  he  continued  to  make  steady  progress.  Soon 
after  his  entrance,  his  precocity  of  intellect  was  made 
manifest  by  efforts  to  spell  before  he  knew  his  alphabet. 
He  took  to  his  primer  with  unusual  interest,  and  became 
a  favorite  with  one  of  his  teachers,  whom  he  remem- 
bered with  great  affection,  as  having  deepened  the  early 
impressions  made  l)y  his  mothei'.  Of  him  the  record  is 
found : 

"  Anthony  Turk  was  a  pious  and  benevolent  man,  and 
became  a  useful  Methodist  preacher.  He  prayed 
at  the  opening  of  his  school,  and  made  me  repeat  a 
printed  prayer,  thus  beginning:  'Almighty  God  and 
merciful  Father.'  One  day  he  took  me  out  into  an 
adjoining  grove,  after  a  refreshing  shower.  The  sun 
shone  with  delightful  brilliance,  and  a  robin  poured 
forth  its  notes  from  the  top  of  a  tall  oak.  The  whole 
world  seemed  to  be  embellished  with  variegated  beauty. 
He  pointed  out  the  remarkable  bii'd  that  seemed  to 
express  by  its  warblings  its  gratitude  in  ecstasy  of  praise 
to  the  Almighty,  who  had  chased  away  the  dark  tem- 
pestuous clouds,  and  spread  his  bow  in  the  atmosjihere, 
unfolding  unutterable  splendor.  The  design  of  my 
teacher  seems   to   have   been  to  enforce  upon  me  the 


16  LIFE    OF    HENRY    OSTRANDER,    D.  T>. 

wholesome  inference,  that  if  the  melodious  songsters  of 
the  woods  seemed  to  have  so  much  intelligence  as  to 
praise  the  glorious  Deity,  how  much  more  should  we, 
endow^ed  with  reason,  realize  the  sweetest  obligation  to 
love  and  worship  Him." 

The  remembrance  of  this  incident,  occurring  at  so 
early  an  age,  shows  that  the  lesson  was  not  lost  upon 
the  unfolding  mind  of  Henry.  Such  instructors  in  our 
common  schools  of  the  present  day,  would  be  incalculable 
blessings  to  parents  and  children,  and  upon  Church  and 
State .  The  schoolmaster's  true  vocation  is  not  merely  to 
instruct  the  intellect,  and  make  experts  in  the  mysteries 
of  numbers  or  in  ornate  penmanship.  If  he  have  no 
higher  view,  he  is  a  huge  mistake.  We  do  not  want 
accomplished  intellects  under  the  control  of  unimproved 
hearts,  but  such  as  are  obedient  to  the  dictations  of  a 
conscience  enlightened,  disciplined  and  sanctified  by 
Divine  truth  early  instilled.  He  who  graduates  a  lad 
thus  smitten  with  the  love  of  truth,  with  a  reverence 
for  God  and  religious  principles,  confers  upon  his  country 
a  pei-manent  benefit.  That  man  has  not  lived  in  vain 
who,  from  the  humblest  school-house  in  the  land,  has 
sent  forth  a  young  soul  inflamed  with  a  passion  to  do 
right.  And  on  the  other  hand,  how  awful  the  responsi- 
bility of  the  instructor  who  fails  to  educate  the  heart 
into  a  love  for  that  which  is  good;  into  a  reverence  for 
justice,  virtue,  and  the  authority  of  God,  as  the  control- 
ling .sentiment  and  all-pervading  feeling  that  should 
early  occupy  the  youth  under  his  care  !  All  honor  to 
Anthony  Turk,  and  every  such  man  as  appreciates  his 
high  vocation.  No  Senator  in  Congress,  no  dignitary 
on  earth  is  his  superior  in  the  possession  of  influence 
and  advantage  for  the  service  of  his  country. 


LIFE    OK    HENRY    OSTRANDEK,    D.   I).  17 

Henry,  though  young,  was  unquestionably  a  remark- 
able boy.  He  had  "  a  sound  mind  in  a  sound  body,"  but 
was  of  a  nervous  and  highly  impressible  temperament. 
Just  here,  the  writer  prefers  to  let  him  tell  his  own  story 
written  for  no  eyes  but  those  of  his  children,  suppressing 
only  such  things  as  should  be  reserved  for  them  alone. 

"  When  I  was  perhaps  eight  or  ten  years  old,  an 
affair  occurred  producing  more  powerful,  though  less 
agreeable  effects,  and  perhaps  of  more  permanent  and 
useful  consequence  than  others  of  the  same  kind.  A 
disease  broke  out  among  the  children  in  our  neighbor- 
hood, carrjdng  to  the  grave  successively  a  number  of 
my  youthful  comrades.  The  frequency  of  the  funerals 
I  was  called  to  attend,  the  ministrations  by  which  they 
were  accompanied,  and  the  tidings  of  new  cases  of  dis- 
ease gave  me  an  overwhelming  shock,  which  I  could  not 
overcome  without  securing  religious  comfort  to  my 
astonished  and  intimidated  soul.  The  world  ajipeared 
to  me  a  region  of  gloomy  mortality  and  wretchedness. 
While  I  persevered  in  playful  amusements,  the  awful 
thoughts  of  death  and  eternity  often  assailed  and  dis- 
conceited  my  mind,  and  drove  me  to  secret  and  stated 
devotion.  My  native  proclivity  to  amusement  and 
pleasantry  was  exceedingly  strong.  I  was  not  inclined, 
nor  did  I  think  it  absolutely  necessary,  to  abandon 
entirely  my  playfulness  and  mirth;  yet  in  the  midst  of 
my  frolicsome  career,  I  did  not  forget,  nor  could  I  con- 
veniently to  my  conscience  omit  the  duty  of  private 
supplication." 

"  There  were  a  few  places  near  my  father's  house  to 
which  I  ordinarily  resorted  for  prayer.  I  remember 
well  some  corners  in  the  fence,  some  spots  among  the 
bushes,  and  some  recesses  in  the  woods  where  I  could, 


18  LIFE    OF    HENRY    OSTRANDEK,    D.  D. 

as  I  thought,  safely  secrete  myself  from  the  observation 
of  my  friends,  while  I  sought  to  commune  with  God 
and  Christ.  I  do  not  recollect  any  special  exhortation 
from  the  pul})it,  or  by  my  parents  on  the  subject  of 
personal  religion;  but  I  well  remember  their  manifested 
attachment  to  fundamental  doctrine,  and  high  apprecia- 
tion of  what  they  deemed  essential  in  christian  expe- 
rience. Their  religious  sentiments,  well  known  to  me, 
had  much  influence  over  my  modes  and  habits  of 
thought;  while  the  pathetic  exhortations  of  the  Metho- 
dist preachers  awakened  within  me  many  solemn  emo- 
tions. I  do  not  recollect  that  at  any  time  I  had  very 
alaiTfiing  views  of  sin.  I  kncAV  but  little  of  my  heart, 
its  depravity,  weakness,  or  deceitfulness;  nor  do  I  recol- 
lect that  the  question  occurred  to  me  whether  God  was 
beginning  or  improving  a  work  of  grace  in  my  heart; 
or  preparing  me  in  his  secret  counsels  for  any  future 
entire  dedication  of  myself  to  God;  neither  dare  I 
assert  with  confidence  that  at  that  time  there  was  any 
true  spirituality  or  evangelical  sincerity  in  my  exercises. 
I  leave  all  this  to  the  judgment  of  God,  in  whose  sight 
I  always  was  an  utterly  base  and  unworthy  being. 
I  only  say  w^hat  were  the  feelings,  whether  right  or 
wrong,  that  then  seemed  to  possess  my  wicked  soul. 
One  thing  I  remember,  that  in  my  secret  seeming  con- 
versation with  God,  though  I  knew  then  little  of  the 
evil  of  sin,  I  had  sometimes  wonderful  views  of  the 
glory  and  benevolence  of  my  Maker,  and  the  infinite 
love  of  a  dying  Saviour  who  seemed  to  stretch  out  his 
arms  for  my  salvation." 

"  Such  views  sometimes  transported  my  mind  to  such 
a  degree  that  I  seemed  to  myself  to  be  absolutely 
willing  and  ready  to  commit  my  all  into  the  Saviour's 


LIFE    OF    HENRY    OSTRANDER,    D.  D.  19 

hands.  One  morning,  after  prayer  in  a  concealed  place, 
where  I  Avas  consoled  with  sweet  and  elevated  appre- 
hension of  his  dying  love,  having  left  it  with  great 
comfort  and  satisfaction,  it  occurred  to  me  that  I  ought 
to  have  made  a  more  solemn  and  formal  confession  of 
my  faith  before  God.  Immediately  I  returned  to  the 
place  of  my  seclusion,  and  there  uttered  my  confession 
in  the  words  of  "the  Apostles'  creed,"  which  seemed  to 
me  very  beautiful  and  appropriate.  I  think  I  cordially 
adopted  it  in  the  presence  of  God  as  the  formulary  of 
my  faith,  and  the  instrument  of  my  confession.  Had  I 
not  been  so  young  and  ignorant — being  about  ten  years 
of  age — I  would  probably  have  acted  differently.  God 
only  knows  what  he  intended  by  suffering  me  to  form 
such  solemn  vows  in  the  period  of  youthful  ignorance 
and  instability;  God  knows  that  I  always  was,  and  still 
am  but  dust  and  ashes,  weakness  and  corruption." 

"  One  thing  I  must  declare  in  this  account  of  myself, 
though  it  operate  to  my  shame.  I  must  not  hide  it  lest 
I  seem  to  myself  to  have  written  the  above  with  unpar- 
donable selfishness  and  hypocrisy.  Notwithstanding 
my  habits  of  secret  devotion  and  my  occasional  trans- 
portation of  thought  to  the  scenes  of  the  heavenly 
world,  very  soon  this  solemnity  of  mind  and  these 
transports  of  fervor  would  give  way  to  a  frivolity  of 
spirit  which  I  recollect  with  shame  and  loathing.  I 
dared  not  indeed  mingle  with  the  grossest  acts  of 
impiety,  but  often  I  so  slackened  the  reins  of  restraint 
and  so  resisted  the  monitions  of  conscience,  that  I  must 
own  I  was  one  of  the  vilest  creatures  of  God.  I  forgot 
not  entirely  the  Saviour  whom  I  once  seemed  to  love 
and  adore,  but  I  could  not  lay  a  decided  claim  to  chris- 
tian character.     I  viewed  my  case  as  entirely  uncertain, 


20  LIFE    OF    HENRY    08TRANDEE,    1>.  D. 

having  only  occasional  and  probably  delusive  apprehen- 
sions of  the  Saviour's  love." 

"  On  one  occasion,  having  been  employed  at  play  on 
Sunday  with  the  boys  of  my  neighborhood,  by  whom 
my  spirits  were  aroused  into  the  greatest  glee  and  mer- 
riment, I  was  suddenly  constrained  to  abandon  their 
fellowship;  and  abruptly  retired  to  a  secluded  spot  for 
religious  meditation.  Often,  indeed,  on  my  bed  my  recol- 
lections threw  me  into  misery;  but  who  knows  whether 
it  were  more  than  the  sorrow  of  the  world  that  worketh 
death  ?  Who  can  tell  how  often  and  how  the  Spirit  of 
God  moves  the  conscience  of  the  half-awakened  sinner  ? 
Whether  saving  grace  had  or  had  not  laid  a  foundation 
of  hope,  the  boy  who  had  so  long  tempted  God  could  not 
conveniently  omit  wholly  the  work  of  prayer,  or  stifle 
the  impressions  of  reverence  and  aflFectionate  regard  for 
God  and  Christ." 

"  I  have  mentioned  these  things  that  no  one  of  you 
might  think  more  highly  of  me  than  he  ought,  and 
that  I  might  not  condemn  myself  for  omitting  reminis- 
cences under  the  influence  of  criminal  selfishness  or 
vile  self-exaltation.  On  what  foundation  can  such  a 
sinner  rely  but  that  of  unmerited  mercy  uninfluenced 
by  personal  recommendation  ?  More  especially  as  his 
own  religious  exercises  appear  to  himself  so  superficial, 
so  inadequate,  so  mingled  with  corruption  and  vanity, 
if  anything  in  his  youthful  experience  be  salutary,  let 
grace  have  all  the  praise." 

Such  a  record  of  the  first  dozen  years  of  childhood  is 
very  remarkable.  It  proves  two  things:  first,  that  the 
prayers  and  pains  bestowed  upon  the  early  cultivation 
of  their  children  by  faithful  parents  are  honored  with 
God's  blessing;  and  second,  that  the  exubei'ance  of  joy- 


LIFE    OF    HENRY    OSTRANDER,    D.  1).  21 

ons  hilarity  in  the  early  spring  of  life  is  not  incompati- 
ble with  the  work  of  the  Spirit  upon  the  soul.  That 
which  is  often  branded  as  youthful  folly,  is  but  the 
welling  up  of  natural,  instinctive  emotion,  whose  regu- 
lation may  be  safely  entrusted  to  the  control  of  grace, 
when  it  has  early  lodged  in  the  heart  reverence  for  God 
and  the  love  of  divine  things.  Religion  belongs  to  the 
soul,  not  to  the  body.  It  has  to  do  with  the  nobler 
feelings  of  our  moral  nature,  and  not  with  animal 
impulse.  Its  province  is  not  to  cure  strabismus,  or  a 
wry  neck;  but  to  root  the  principles  of  div^ine  truth  in 
the  soul.  And  then,  when  advancing  years  have  some- 
what cooled  the  fervor  of  young  blood,  we  shall  find, 
as  in  the  instance  before  us,  that  early  manhood  is  richly 
adorned  with  all  that  gives  excellency  to  character. 

The  subject  of  these  exercises  was  far  in  advance  of 
his  years.  His  temperament  had  a  natural  love  for 
sport..  Humorous,  joyful  and  hapi^y,  he  could  always 
make  an  easy  transition  from  gayety  to  gravity;  and, 
no  doubt,  often  presented  both  in  such  close  proximity, 
as  to  be  amusing;  yet  withal,  there  was  in  him  devel- 
oped a  power  of  thought,  a  scope  of  comprehension, 
and  a  piety  of  inclination  unusual  for  his  years.  It 
seems  evident  that  the  sanctifying  influence  of  the  Holy 
Spirit  was  the  dew  of  his  youth,  so  that  like  a  vigorous 
Wsebud,  there  was  a  moral  beauty  and  loveliness  appa- 
rent in  the  first  unfoldings  of  his  intellectual  percej^tion. 
Hence  the  interest  awakened  in  his  behalf  was  naturally 
enough  intensified  upon  the  part  of  his  parents  and 
friends,  and  high  hopes  clustered  around  a  life  so 
auspiciously  begun.  Let  us  have  the  rest  of  his  own 
account  of  himself. 

"  At  twelve  years  of  age,  I  was  considered  a  good 


22  IJFE    OF    HENRY    OSTRANBER,    D.   D. 

proficient  in  the  branches  which  were  then  taught  in  the 
common  schools  of  the  town.  In  the  year  1793,  I  was 
sent  to  the  Latin  school  of  Rev.  Stej^hen  Goetschius, 
New  Paltz.  The  Latin  grammar  called  Ruddiman's 
Rudiments,  was  first  put  into  my  hands,  with  the  design 
that  every  essential  part  of  it  might  be  committed  to 
memory;  and  truly  this  grammar  became  so  familiar 
that  I  could  repeat  almost  any  part  of  it  without  mis- 
take or  hesitation.  Hie  lahor !  Hoc  opus!  Other 
methods  more  convenient  have  been  since  adopted,  but 
my  experience  is,  that  no  method  is  so  effectual  to 
secure  a  competent  knowledge  of  grammatical  construc- 
tion, as  to  commit  to  memory  the  fundamentals  of  the 
grammar  in  the  outset,  and  learn  by  careful  study  their 
correct  application.  With  this  beginning  my  progress 
was  easy,  and  I  became  greatly  encouraged.  In  about 
a  month,  Ruddiman  was  my  own,  although  I  understood 
not  one  particle  of  the  language:  but  when  I  came  to 
apply  my  key,  the  bolts  flew  back;  and  I  walked  into 
the  most  difficult  of  the  Latin  classics  with  comparative 
ease.  In  process  of  time  the  grammar  and  interpreta- 
tion of  the  Greek  language,  in  like  manner,  opened  up 
to  me  the  wealth  of  Socrates,  Zenophon,  Liician  and 
other  authors;  pursuing  at  the  same  time  Geography, 
Logic,  Philosophy  and  kindred  branches." 

"During  my  preparatory  studies,  the  great  questicm 
was  constantly  before  me — shall  I  proceed  with  a  view 
to  the  holy  ministry  ? — I  thought  of  that  profession 
when  very  young.  There  was  in  it  a  sublimity,  a 
solemnity,  an  everlasting  importance  that  attracted  my 
regard  supremely;  and  a  coincidence  of  circumstances 
favored  the  enterprise.  The  ardent  wishes  of  my 
parents,  the  approbation  of  other  relatives,  the  noble- 


LIFE    OF    HENRY    OSTRANPER,    D.   D.  2=3 

ness  of  the  ministerial  work,  my  own  salvation,  the 
glory  of  a  beloved  Redeemer,  with  the  hope  of  a  com- 
petency of  earthly  things  to  sustain  my  efforts  in  this 
holy  vocation,  animated  the  wishes  of  my  heart  into 
intense  desire,  and  determined  me  to  i)ersevere  in  the 
great  pursuit." 

"  When  about  fifteen  years  of  age,  I  was  prepared  to 
enter  Union  College,  and  did  enter  the  Sophomore  class 
on  an  advanced  standing.  But  here  I  studied  under 
great  disadvantages  arising  from  an  obstinate  attack 
and  long  continuance  of  tertian  fever,  which  at  that 
period  of  the  year  often  prevailed  near  marshy  districts, 
and  along  the  margins  of  streams,  and  coasts  of  lakes 
and  rivers.  It  suddenly  prostrated  my  strength,  and 
remorselessly  returned  every  other  day  with  unabated 
violence.  Still  I  continued  to  keep  up  with  my  class, 
but  a  boy's  courage,  under  such  circumstances,  in  a 
strange  place  away  from  the  sympathies  and  comforts 
of  home,  will  soon  ooze  out.  I  felt  like  a  sick  stranger 
in  a  strange  land,  bereft  of  consolation;  and  the  smallest 
share  of  kindly  notice  was  more  highly  appreciated  by 
a  sense  of  want.  I  cannot  forget,  however,  the  kind 
consideration  of  the  President  of  the  Institution,  Dr. 
John  Blair  Smith,  who,  meeting  me  one  day  on  my  dis- 
consolate way  to  recitation,  bestowed  the  sweetly  sym- 
pathetic exclamation,  '  poor  young  fellow  ! '  Nor  can 
I  fail  to  remember  the  soothing  advice  of  Dr.  Dirk 
Komeyn,  the  Pastor  of  the  Dutch  Congregation  of 
Schenectady,  who  interested  himself  so  kindly  in  my 
convenience  and  proficiency,  exhorting  me  to  remember 
that  hy  much  tribulation  only  great  objects  were  to  be 
obtainecV 

"The   preaching  of   President    Smith  interested  me 


24  LIFE    OF    HENRY    OSTRANDER,    D.   D. 

much.  O  what  a  plain,  animated  and  fearless  preacher 
of  the  cross  !  The  Rev.  Jacob  Sickles  at  that  time  was 
a  colleague  of  Dr.  Romeyn.  The  chaste  simplicity  and 
evangelical  tone  of  Mr.  Sickles'  discourses  made  him  a 
most  acceptable  and  useful  minister  of  the  Word.  I  can- 
not forget  how,  at  that  early  period  of  my  life,  I  gave 
my  cordial  preference  to  the  simple  truth  of  the  gospel; 
while  I  viewed  with  cold  indifference  the.  displays  of 
splendor  and  picturesque  verbiage  of  self-aggrandize- 
ment." 

"  My  malady  continued,  and  at  the  ensuing  vacation 
I  returned  to  my  father's  house  at  Plattekill,  where  I 
met  the  love  of  family  and  friends  which  a  long  absence 
teaches  one  to  appreciate.  But  my  mind  became  dis- 
concerted, and  discouragement  so  settled  down  upon  me 
that  I  partially  gave  up  my  hitherto  dearly  cherished 
project.  Recovering  again  my  spirits,  I  resumed  my 
studies  with  the  hoj)e  of  ultimate  success.  I  then  went 
to  the  Academy  of  Kingston,  under  the  direction  of 
Timothy  T.  Smith,  who  was  an  excellent  teacher  and 
well  qualified  to  guide  me  through  the  whole  course  of 
study  then  customary  in  our  colleges.  Fully  under- 
standing the  bent  of  my  mind,  he  wisely  advised  and 
satisfactorily  aided  me  in  those  studies  which  were 
most  intimately  connected  with  the  profession  to  which 
1  had  devoted  my  life.  Nothing  of  special  interest 
occurred  during  my  residence  at  Kingston.  My  extrav- 
agant pleasantry  drove  me  into  frivolity  which,  while  I 
remember  with  shame,  I  recall  with  amazement  on  ac- 
count of  its  alternations  with  opposite  states  of  feeling. 
Diffidence  and  ambition,  seriousness  and  hilarity,  alike 
possessed  me;  yet,  most  astonishing  to  myself,  was  the 
prevailing  sense  of  obligation  which  led  me  to  frequent 


LIFE    OF    HENRY    OSTRANDER,    D.  D.  25 

and  earnest  supplication  for  divine  guidance.  It  is  to 
me  a  wonder  that  such  should  be  the  experience  of  a 
boy,  for  in  all  my  frivolity  and  worldly-mindedness  I 
ever  felt  a  profound  regard  for  Christianity  around 
which  my  affections,  so  often  moved  by  it,  seemed  to 
gather.  How  strange,  that  I  still  sought  the  ministerial 
calling,  and  hardly  for  a  moment  relaxed  my  wishes  to 
expend  my  life  in  the  service  of  the  Sanctuary." 

Mr.  OsTRANDER  did  not  return  to  college,  probably  for 
two  reasons.  The  periodical  appearance  of  the  tertian 
fever  in  its  neighborhood  impressed  him  with  the  belief 
that  should  he  return,  he  would  again  fall  a  victim  to 
its  ferocity;  and  since  he  was  able  to  secure  at  Kingston 
all  the  advantages  nearly  that  Union  College  could  then 
furnish,  he  was  content  to  be  considered  an  alumnus  of 
the  institution,  without  graduating  with  his  class. 
Having  finished  his  preparatory  studies,  and  become 
fully  persuaded  as  to  his  duty,  he  devoted  his  life  with- 
out reservation  thenceforth  to  the  work  of  the  ministry; 
and  in  1798  spent  some  months  under  the  care  of  Rev. 
S.  Goetschius  at  Marbletown,  with  a  view  to  siich  gen- 
eral reading  as  might  be  immediately  useful. 

There  were  at  this  time  three  Professors  of  Theology, 
acting  under  appointment  by  the  General  Synod  of  the 
Reformed  Protestant  Dutch  Church  in  North  America; 
viz.:  Dr.  John  H.  Livingston,  Dr.  Dirk  Romeyn,  and 
Dr.  Solomon  Froeligh.  Under  the  direction  of  the  last 
named,  young  Ostrander  commenced  his  Theological 
course. 

His  text-book  was  Markii  Medulla.  Of  this  he 
writes  in  his  "  notes."  "  The  language  employed  in  it 
was  ancient  and  difficult  Latin,  interspersed  with 
Hebrew  and   Greek  phrases  of  difficult  interpretation. 


26  LIFE    OF    HENRY    OSTRANDEE,    D.  D. 

but  which  when  analyzed  and  understood  seemed  to 
express  the  intended  idea  with  inimitable  force,  preci- 
sion and  perspicuity.  Many  of  these  compendious  sen- 
tences were  taken  from  the  controversial  writings  of 
primitive  divines  who  thereby  expressed  their  precise 
views  of  controverted  points,  and  were  introduced  into 
the  Symbolic  formularies  whereby  the  different  denom- 
inations expressed  their  theological  peculiarities." 

This  testimony  is  true.  The  text-book  in  question 
was  the  text-book  of  the  Seminary  of  our  Reformed 
Church  down  to  the  close  of  the  professorship  of  good 
old  Dr.  Milledoller,  who  in  the  use  of  the  same,  made 
good  work  in  his  department.  The  General  Synod  of 
1847,  made  this  strange  utterance,  "A  text-book,  we 
apprehend,  is  not  so  much  a  book  from  which  the  student 
is  to  learn,  as  it  is  a  general  guide  to  the  professor  in 
teaching  !  "  There  never  was  a  greater  m^sapprehension 
on  the  subject,  and  the  Church,  whether  she  knows  it 
or  not,  feels  the  effects  of  it  until  this  day. 

The  fellow-students  of  Henry  Ostrander  were  Jacob 
Schoonmaker,  to  whom  he  became  greatly  attached, 
and  with  whom  he  held  a  life-long  intimacy  ;  Ralph 
Westervelt,  John  Christie,  P.  D.  Froeligh  and  Charles 
Hardenberg.  "  All  these,"  to  use  his  own  words  not 
long  since  penned,  "  have  gone  the  way  of  all  flesh,  and 
I  alone  survive  to  pursue  my  solitary  way." 

This  class  studied  with  Dr.  Froeligh  at  Schraalenberg, 
N.  J.,  where  he  was  settled,  and  were  pleased  with  the 
mode  of  instruction  adopted  by  their  teacher.  Just 
here  it  will  be  pertinent  to  introduce  an  extract  from 
the  memoranda  furnished  us,  relative  to  a  "Revival  of 
Religion"  at  Schraalenberg.     Mr.  Ostrander  says: 

"It  was  to   my  advantage,  too,  to  reside  with  Dr. 


LIFE    OP    HENRY    OSTRANDER,    T).  Ti.  27 

Froeligh  at  the  time  T  was  with  him  for  study.  It  was 
at  or  near  the  close  of  an  astonishing  revival  of  religion, 
during  which  about  two  hundred  souls  were  received 
into  the  communion  of  the  Church,  when  I  saw  some 
of  the  marvellous  effects  of  the  operations  of  the 
Spirit.  How  many  illiterate  brethren  became  eloquent 
in  prayer !  What  large  numbers  attended  prayer- 
meetings !  I  will  mention  the  case  of  a  young  negro 
who,  while  Dr.  Froeligh  was  preaching,  began  to  sigh 
aloud,  and  cried  out  so  boisterously  that  he  was  taken 
away  out  of  the  assembly.  Once  or  twice  I  attended 
the  prayer-meeting  of  colored  communicants,  and  how 
singular  was  it,  that  so  many  low,  ignorant,  depraved 
wretches  called  upon  God  with  so  many  signs  of  zeal, 
sincerity,  and  heavenly-mindedness  ! 

"It  was  not  singular  that  the  spirit  of  persecution, 
and  opposition  should  arise;  but  one  thing  was  incom- 
prehensible. While  the  principal  converts  were  elo- 
quent in  prayer,  exemplary  in  conversation,  and  unre- 
served in  their  acknowledgment  and  lamentation  of 
their  deep  corruption,  they  failed  not  to  express  malig- 
nity and  bitter  hatred  of  their  adversaries.  It  seemed 
to  me  that  these  converts  were  really  taught  of  God, 
and  renewed  by  the  grace  of  the  Spirit.  I  admired  their 
zeal,  piety  and  devotion;  and  yet  on  many  occasions  they 
appeared  malignant  and  extremely  uncharitable  and 
unforgiving.  They  were  indeed  unjustly  accused  and 
injured  by  the  malicious  conduct  of  opposers,  and  no 
wonder  they  were  sometimes  deeply  exasperated.  But 
why  were  they  so  grossly  inimical,  and  apparently  mali- 
cious ?  At  their  prayer-meetings  they  constantly  poured 
forth  bitter  resentments  !  No  one  could  exceed  them 
in    contemptuous    allegations,  and    provoking  insinua- 


28  LIFE    OF    HENRY    OSTEANDER,    D.   D. 

tions  !  It  seemed  to  me,  also,  that  no  one  could  be 
popular  or  acceptable  among  the  praying  brethren  who 
would  not  join  them  in  denouncing  the  Cooper  and 
Roraeyn  party  as  utterly  graceless  and  reprobate  ! 
Indeed  in  order  to  win  the  approbation  of  the  praying 
brethren,  it  seemed  imperatively  necessary  not  only  to 
condemn  indiscriminately  every  advocate  of  the  opposite 
church  of  Rev.  Jas.  V.  C.  Romeyn,  but  also  to  speak  in 
the  strongest  terms  of  reproach  and  condemnation 
against  Toryism  from  which  their  forefathers,  as  they 
alleged,  suffered  much  cruelty  and  outrage  ! " 

"  It  was  remarkable  that  almost  universally  the  mem- 
bers of  Dr.  Froeligh's  church  were  anti-federal  Repub- 
licans, as  their  immediate  ancestors  were  Revolutionary 
Whigs  and  Democrats.  It  was  remarkable  also  that 
the  members  of  Mr.  Romeyn's  church  were  almost  uni- 
versally Federalists,  and  anti-Jeffersonians.  So  conten- 
tious was  the  spirit  of  the  times  that  those  who 
belonged  to  the  church  of  Dr.  Froeligh  and  happened 
occasionally  to  go  to  the  place  where  Rev.  Mr.  Romeyn 
officiated,  were  immediately  denounced,  if  not  as 
unworthy,  yet  as  suspicious  characters.  I  recollect  that 
having  occasionally  attended  Mr.  Romeyn's  church 
when  I  had  no  convenient  opportunity  of  attending  the 
ministrations  of  Dr.  Froeligh,  I  became  the  sul)ject 
of  unfavorable  animadversion.  My  friends,  Jacob 
Schoonmaker,  Westervelt  and  others  became  involved 
in  similar  reproach." 

"  The  Froeligh  party,  it  seemed,  considered  themselves 
the  evangelical  followers  of  Christ,  while  they  consid- 
ered their  enemies,  as  they  called  the  members  of  the 
other  church,  hypocritical  formalists,  who  regarded 
merely   the  external    organization    and    exhibition  of 


LIFE    OF    HENRY    OSTEANDEB,    D.  D.  29 

Christianity.  Notwithstanding  the  unpleasant  aspect  of 
things  in  these  two  churches  I  always  regarded  it  as  an 
advantage  which  a  merciful  Providence  conferred  on 
me,  that  I  had  resided  in  a  place  where  the  mighty 
operations  of  the  Spirit  were  consjiicuous  in  making 
some  at  least  so  evangelically  fervent  for  God."  (!) 

"  During  my  term  of  study  at  Schraalenberg,  an  event 
occurred  which  produced  universal  excitement  in  the 
land.  Washington,  '  the  father  of  his  country,'  died  in 
1799.  The  intelligence  diffused  universal  mourning 
throughout  the  United  States,  where  the  scenes  of  the 
Revolutionary  War  were  still  fresh  in  the  remembrance 
of  the  people.  My  own  youthful  mind,  having  no  recollec- 
tion of  the  war,  which  terminated  about  the  period  of  my 
birth,  was  much  less  affected  than  those  of  the  thousands 
older  than  myself,  who  had  been  familiar  with  the  dis- 
asters of  the  revolutionary  struggle.  Indeed,  the  cal- 
amities of  the  war  were  peculiarly  felt  in  New  Jersey, 
where  so  many  battles  had  been  fought,  so  many 
cruelties  endured,  and  so  many  of  her  sons  fell  victims 
to  the  scourger.  General  Washington  had  been  the 
military  chief  by  whose  skill  and  courage  the  American 
Army  had  been  conducted,  amid  many  reverses  and 
successes  to  that  final  victory  which  was  celebrated 
with  universal  joy,  and  diffused  unwonted  prosperity 
through  the  country.  'He  was  great  in  war,  great  in 
peace,  and  great  in  the  hearts  of  his  countrymen.' " 

"  On  February  the  twenty-second,  occurred  the  anni- 
versary of  his  birth;  and  then  with  unanimous  consent 
his  name  was  to  be  celebrated  and  his  death  lamented 
by  elegiac  orations  and  ceremonies  of  mourning  through- 
out the  land.  By  what  means  in  the  vicinity  of 
Schraalenberg,  attention  was  directed  to  me  as  one  who 


30  LIFE    OF    HENRY    OSTRANDER,    D.   D. 

might  oflSciate  as  speaker  on  the  noble  subject,  I  do 
not  plainly  recollect;  but  I  endeavored  to  compose  an 
oration  for  the  occasion,  and  I  intended  to  deliver  it  in 
the  church.  It  was  an  oration  in  which  I  afterwards 
discovered  innumerable  marks  of  childish  extravagance 
and  weakness  in  oratorical  pomp  and  bombast  of  expres- 
sion. I  began  with  a  quotation  of  Horace  on  the  death 
of  Mecsenas:  "^^<^s." 

"Washington  himself  was  not  the  most  popular 
politician  at  that  time,  in  some  parts  of  that  county 
(Bergen).  The  correctness  of  his  policy  in  his  signing 
and  defending  'Jay's  Treaty'  with  England,  had  been 
a  subject  of  angry  animadversion  among  the  anti- 
Federalists  of  that  day.  By  what  motive  the  Con- 
sistory of  Schraalenberg  were  influenced,  I  cannot 
positively  say;  but  a  suspicion  arose  that  their  oppo- 
sition to  any  apotheosis,  in  which  the  commander- 
in-chief  might  be  celebrated  in  the  spirit  of  extravagant 
laudation,  was  their  real  motive  for  apparent  indifference 
to  the  commemoration  of  his  virtues." 

"The  idea  of  a  public  oration  on  Washington  was 
consequently  abandoned.  This  being  settled,  myself 
and  others,  on  the  twenty-second  of  February,  (his  birth- 
day being  chosen  as  the  proper  one  for  the  demonstra- 
tion of  the  country's  sorrow)  repaired  to  New  York  to 
hear  the  discourses  of  the  most  celebrated  Orators  and 
Divines  of  that  age;  Dr.  John  M.  Mason,  and  Dr.  Wm. 
Linn.  The  fame  of  these  talented  speakers  commanded 
the  attention  of  large  auditories.  I  clearly  remember 
the  animated  description  Dr.  Linn  gave  us  of  the 
renowned  hero  followed  by  his  armed  hosts,  brandish- 
ing his  sword,  and  uttering  his  commands  on  his  pranc- 
ing steed.     I  remember  his  mournful  ejaculations  accom- 


LIFE    OF    HENRY    OSTRANDER,    D.  D.  31 

pauied  with  uncommon  earnestness  in  gesticulation  on 
account  of  the  death  of  Dr.  Mercer,  who  fell  at  Bunker 
Hill,  and  whose  bloody  mantle  the  orator  seemed  to 
lift  from  the  mangled  body,  to  spread  it  before  the 
world  as  proof  of  sincerest  and  noblest  patriotism.  The 
pathos  and  animation  which  the  doctor  sometimes  man- 
ifested in  his  public  addresses  were  often  very  affecting, 
as  they  seemed  to  raise  the  hearer  from  his  seat  for- 
getful of  his  location." 

"  Dr.  Mason,  on  the  other  hand,  was  more  uniform  in 
his  delivery,  calm  in  his  gesticulation,  very  solemn  in  his 
reasoning  as  well  as  polished  in  his  diction;  and  through 
every  part  of  his  jjerformance  exhibited  a  pleasing  por- 
trait of  the  admirable  hero,  calculated  to  win  the  sym- 
pathy and  approbation  of  the  audience.  Exhorting  us 
to  weep  for  Washington,  he  introduced  an  expression  of 
grief  from  a  song  suggested  by  inspiration.  It  was  the 
song  of  David  on  the  death  of  Saul  and  Jonathan :  '  How 
are  the  mighty  fallen,  and  the  weapons  of  war  perished  !' 
He  added  another  sentence  so  peculiarly  pathetic,  I 
could  never  forget  it.  'Daughters  of  America  who 
have  just  prepared  the  festive  bower,  and  the  laurel 
wreath,  plant  now  the  cypi'ess  grove,  and  water  it  with 
your  tears.'  Would  to  God  the  church  might  recog- 
nize in  all  her  ministry  such  men  of  might  and  power 
for  the  inculcation  of  pure,  unadulterated,  and  vital 
Christianity." 

Mr.  OsTRANDER  was  very  much  attached  to  Dr. 
Froeligh  as  "  a  learned  Divine,  and  an  excellent  instruc- 
tor." No  man  more  sincerely  deplored  the  state  of 
things,  above  referred  to,  which  so  severely  reflected 
upon  Dr.  Froeligh  as  a  leader  of  the  adverse  bellig- 
erent   party  in  the  Dutch  Church,  which  though  small, 


32  LIFE    OF     HENRY    OSTKANDER,    D.  D. 

continued  the  needless  and  absurd  agitation  until  the 
overt  acts  of  its  leader  led  to  his  formal  deposition  from 
the  ministry.  Yet  Mr.  Ostranuer  was  ready,  from  this 
personal  attachment,  to  extenuate  the  crime  of  Dr. 
Froeligh;  though,  however  much  solicited,  he  could  not 
unite  with  hira  in  ecclesiastical  rebellion  for  which  there 
was  not  the  shadow  of  a  plea,  yet  he  says : 

"  Without  justifying  Dr.  Froeligh  in  his  views  of  seces- 
sion, we  may  partially,  at  least  account  for  his  errors." 
"  Unhappily  there  were  strange  animosities,  and  extreme 
partisanship  in  his  congregations  when  he  accepted 
their  call.  He  was  more  than  once  the  instrument  of 
compromise  and  reconciliation ;  but  linally  overwhelmed 
by  the  turmoil  of  strife  and  persecution, (?)  he  yielded 
too  far  to  the  temjitations  that  assailed  him,  connected 
himself  with  a  party  in  the  Church,  and  exposed  himself 
to  slanders  and  animadversions  till  his  Master  released 
him  from  sin  and  suffering  in  death."  Such  were  the 
apologetic  words  which  in  the  writing,  betrayed  a  con- 
flict between  the  head  and  the  heart  of  their  author. 

-In  the  Fall  of  1800,  Mr.  Ostrander  obtained  his  Pro- 
fessorial Certificate  which  entitled  him  to  an  examina- 
tion before  the  Classis  of  Paramus  for  Licensure.  He 
was  their  first  candidate.     The  record  is  as  follows  : 

"Tappan,  September  3,  1800,  3  o'clock,  p.  m.  The 
Classis  met  according  to  appointment.  The  Rev.  Nich- 
olas Lansing  appeared  and  took  his  seat. 

"  Mr.  Henry  Ostrander,  a  student  of  Theology  under 
the  care  of  Professor  Froeligh,  applied  to  be  admitted 
to  examination.  After  having  produced  his  credentials 
and  explained  2  Corinthians  4:5,  he  was  examined  on 
the  Original  Languages  of  the  Sacred  Scriptures,  Didac- 
tic and  Polemic  Theology,  and   also   on   Ecclesiastical 


LIFK    OF     IIKNRY    OSTKANDEK,    1>.   J>.  33 

History;  he  having  discovered  sufficient  knowledge  in 
these  several  branches,  and  having  given  evidence  of 
vital  and  experimental  piety,  as  also  that  his  views  in 
desiring  to  become  a  candidate  in  the  ministry  are 
pure,  is  authorized  to  preach  the  Gospel." 

"  Wednesday,  Oct.  6, 1801.  The  Rev.  Henry  Ostran- 
DER  requested  a  dismission  from  this  Classis  in  order  to 
join  the  Classis  of  Albany.  Resolved,  that  Mr. 
Ostrander's  request  be  granted,  and  the  clerk  hereby 
ordered  to  furnish  him  with  a  proper  dismission." — 
Records  of  Classis  of  Paramus,  Vol.  L,  pp.  3,  18. 

After  his  licensure,  he  preached  in  various  churches 
for  a  while,  and  received  two  "calls,"  one  from  the 
church  at  Minisink,  and  the  other  from  the  church  of 
Coxsackie.  The  latter  he  chose  to  accept.  It  was 
dated  May  26,  1801,  and  signed  by  the  Elders  Thomas 
Houghtaling,  Philip  Canine  Jr.,  Jacob  Cuyler  Jr.,  Abra- 
ham Hallenbeck;  and  by  the  Deacons  Peter  C.  Bronck, 
Tunis  P,  Van  Slyck;  and  attested  by  the  Rev.  Jacob 
Sickles,  Moderator.  This  Call  was  laid  before  a  Com- 
mittee on  Calls,  appointed  by  the  Classis  of  Albany,  for 
their  sanction;  and  after  an  examination  by  said  Classis 
convened  at  the  Boght,  Mr.  Ostrander  was  ordained  and 
installed  the  pastor  of  said  church,  Oct.  21, 1801. 

Previously,  however,  he  had  made  provision  for  him- 
self in  another  way.  Jane  Nottingham,  born  in  the 
same  neighborhood  where  he  spent  his  early  years,  was 
a  descendant  of  Capt.  William  Nottingham,  who  came 
from  England  with  Col.  Nicolls  at  the  time  of  the 
surrender  of  the  Colony  of  New  Netherlands  to  the 
British  Crown,  1664.  Her  ancestors  were  settled  in  the 
southern  part  of  the  county,  to  which  they  gave  the 
name  of   Ulster.     Henry  and   Jane,  in    callow   youth. 


34  LIFE    OF    HENRY    OSTRANDER,    D.   D. 

became  school-mates  and  playmates,  and  in  riper  years, 
at  the  time  now  spoken  of.  May  7,  1801,  they  became 
mated  for  life.  Attachments  of  this  kind  rarely  ever 
wear  out  for  the  most  obvious  reason.  After  he  had 
left  school  to  pursue  his  studies  at  Union  College,  she 
left  also,  to  pursue  hers  at  Kingston,  and  subsequently 
at  a  private  school  of  some  note  in  the  city  of  New 
York.  Five  children  were  in  the  course  of  time  the 
fruit  of  this  marriage,  only  two  of  whom  now  survive. 
The  oldest  was  a  son  who  attained  the  age  of  thirty- 
seven.  He  became  a  physician,  was  possessed  of  fine 
talents,  gained  success  and  high  respect  in  his  profes- 
sion; but  his  promising  career  was  cut  short  at  the  age 
of  thirty-seven.  Mary  Eliza,  the  oldest  daughter,  and 
wife  of  Dr.  Dumont,  followed  him  ^-ithin  a  year,  and 
some  fifteen  years  after,  Laura  died;  leaving  Ann  Cath- 
arine and  Jane  to  mourn  her  loss. 

Mr.  OsTRANDER  commcuccd  his  labors  in  the  ministry 
with  vigor,  and  continued  them  with  much  pleasure  to 
himself  and  profit  to  his  people;  faithfully  executing 
the  duties  of  his  ofiice  which  at  that  early  date  were 
both  numerous  and  onerous  by  reason  of  the  great 
extent  of  territory  over  which  he  had  to  travel.  The 
beneficial  influence  emanating  from  his  pulpit  perform- 
ances and  pastoral  work  soon  became  manifest  through- 
out the  community.  Possessed  of  qualities  that  made 
him  at  once  a  good  pastor,  an  agreeable  companion,  sin- 
cere, sociable  and  kind,  he  naturally  rose  in  the  esteem 
of  all  men  because  of  his  natural  adaptedness  to  make 
for  himself  friends  without  appearing  to  intend  it. 

Not  content  with  the  educational  facilities  afforded 
in  the  town  he  put  forth  his  energies  to  found  an  Acad- 
emy at  Coxsackie.     From  various  causes   he  partially 


LIFE    OP    HENRY    OSTBANDER,    D.  D.  35 

failed  in  this  enterprise,  but  not  altogether.  Retaining  a 
fondness  for  classical  studies,  he  was  easily  persuaded 
by  parents  to  undertake  the  tuition  of  their  youth.  He 
proved  a  fine  instructor;  and  as  such  he  is  still  remem- 
bered by  some  with  grateful  regard.  He  had  a  class  of 
about  twenty  at  this  place,  engaged  in  classical  studies, 
of  whom  two  are  yet  living;  Abraham  Spoor,  M.D.,  age 
83;  and  W.  Van  Bergen  Hermance,  age  about  77. 
These  gentlemen,  with  many  others  who  attained  to 
some  eminence  in  their  respective  spheres,  received  all 
their  classical  education  from  Mr.  Ostrander. 

More  than  fifty  years  after.  Dr.  Spoor  chanced  to  be  on 
a  visit  at  the  house  of  his  old  instructor  for  the  enjoyment 
of  the  Christmas  festivities.  In  allusion  to  the  effects 
of  frost,  the  former  repeated  the  first  couplet  of 
an  Epistle  of  Horace,  he  had  studied  when  a  boy  under 
the  tuition  of  the  latter,  but  hesitating  at  the  third  line, 
Dr.  Ostrander  immediately  took  up  the  words  where 
Dr.  Spoor  halted,  and  repeated  the  whole  Eijistle.  This 
recital,  after  the  lapse  of  so  many  years,  showed  that 
he  had  an  unusually  retentive  memory,  and  that  he  kept 
it  in  such  good  rejmir  that  nothing  filtered  through. 
His  students  without  exception  nourished  a  high  regard 
for  him,  which  they  transmitted  to  their  posterity  to  be 
shown  to  their  fathers'  venerated  friend  and  pastor. 

As  to  the  results  of  his  ministry  at  Coxsackie,  no 
very  definite  information  can  be  gleaned  at  this  late 
date;  but  of  this  we  are  assured,  a  uniform  and  steady 
growth  was  observable  in  his  churches.  He  generally 
memorized  carefully  prepared  sermons  which  he  always 
delivered  with  uncommon  vigor  of  diction,  and  earnest- 
ness of  manner.  Their  uniform  design  was  to  instruct 
his  people  in  the  great  doctrines  of  grace,  and  to  show 


36  LIFE    OF    UENRY    OSTBANDER,    D.  D. 

their  necessity  to  the  symmetry  and  solidness  of  Chris- 
tian character  "  according  to  the  faith  of  God's  elect, 
and  the  acknowledging  of  the  truth  which  is  after  god- 
liness;" so  that  the  avowed  believer  in  Jesus  might  be 
able  to  render  a  reason  for  the  hope  that  was  in  him. 
Loved  as  a  man,  revered  as  a  pastor,  popular  as  a 
preacher  he  lived  among  an  appreciative  people,  wisely 
dividing  to  them  all  the  bread  of  life,  and  having  the 
satisfaction  of  seeing  many  of  the  young  as  well  as  the 
old  turn  to  the  Lord.  Dr.  Spoor  attributed  his  conver- 
sion at  the  age  of  twelve  years,  to  a  sermon  on  the  text : 
"  The  harvest  is  passed,  the  summer  is  ended,  and  we 
are  not  saved ; "  and  many  others  at  an  early  age  exper- 
ienced the  power  of  his  ministry,  during  which  at  Cox- 
sackie,  Mr.  Osteander  gave  evidence  of  various  gifts 
which  attracted  the  attention  of  the  older  and  promi- 
nent members  of  the  Classis  of  Albany.  Drs.  Sickles, 
Dirk  Romeyn  and  Bassett;  Rev.  Messrs. Vedder,  Jansen, 
and  Labagh,  with  others  of  less  note  regarded  him  as  a 
minister  whose  opening  career  was  full  of  promise 
to  the  Church  at  large.  Hence  he  was  chosen 
as  a  commissioner  with  Dr.  Sickles  by  "  The  Standing 
Committee  of  Missions  for  the  Reformed  Dutch  Church 
in  America,"  to  visit  Canada  for  the  period  of  three 
months  to  assist  in  serving  the  churches  established 
there  in  connection  with  the  Reformed  Dutch  Church 
by  Rev.  Robert  McDowall  who  had  been  sent  thither  in 
1798.  He  had  organized  several  churches  in  the  Upper 
Province,  and  had  applied  to  the  aforesaid  committee 
for  aid  in  sustaining  the  enterprise.  It  had  been  agreed 
upon  by  the  Classis  of  Albany  (as  the  most  feasible 
plan)  that  two  of  their  number  should  perform  this 
service  for  three  months,  to  be  succeeded  by  other  two 


LIFE    OF    HENRY    OSTRANDEB,    D.  D.  37 

for  the  same  length  of  time,  and  so  on,  until  some  per- 
manent provision  might  be  made  for  the  success  of  this 
mission.  Accordingly  these  two  brethren  spent  the 
period  allotted  them  with  some  degree  of  success. 
During  their  three  months  of  labor  they  preached 
eighty  sermons,  administered  the  Lord's  supper  thrice, 
received  thirty  persons  into  the  church,  and  baptized 
thirteen  children.  Subsequently  however,  circumstances 
proved  adverse  to  the  prosecution  of  this  mission  by 
the  Classis  of  Albany;  and  it  was,  contrary  to  his  advice, 
finally  given  up.  These  churches  formed  and  fostered  for 
awhile,  were  resigned  to  the  care  of  other  agencies;  and 
the  Classis  directed  their  attention  to,  and  expended 
their  efforts  upon  more  promising  fields. 

The  church  of  Catskill,  now  called  Leeds,  becoming  va- 
cant, a  call  was  made  upon  the  Rev.  Henry  Ostrander 
which  he  thought  it  his  duty  to  accept,  to  the  great 
grief  of  the  peoj^le  of  his  first  love.  It  was  approved 
by  the  Classis  of  Ulster,  May  24,  1810,  who  appointed 
the  Rev.  John  Gosman  to  install  him  in  his  new  charge. 
With  this  Classis  he  then  united  for  life,  as  events 
proved;  and  in  this  charge  he  formed  new  and  lasting 
friends,  among  whom  were  the  children  of  Rev.  Johan- 
nes Schuneman,  who  had  spent  all  the  years  of  an 
active  ministerial  life,  greatly  beloved,  as  his  predecessor. 
Mrs.  Elizabeth  Schuneman,  now  of  Brooklyn,  dates  her 
conversion  to  one  of  those  arousing  sermons  by  which 
Mr.  OsTRANDER  Occasionally  exerted  an  unusual  power; 
and  many  others  had  reason  to  bless  God  for  his  faith- 
fulness in  hard  pressure  upon  the  sinner's  conscience. 

He  remained  however  in  this  charge  but  two  years. 
There  was  a  strong  and  growing  attachment  between 
pastor  and  people,  but,   unsought  by   the  former   and 


38  LIFE    OP    HENRY    OSTRANDEE,    1).  D. 

unwelcomed  by  the  latter,  a  pressing  call  was  made 
upon  him  by  the  church  of  Caatsban  and  Saugerties. 
He  considered  it  well,  and  made  up  his  mind  to  the 
acceptance  of  it  as  his  duty.  The  people  regretted,  and 
so  did  he;  but  he  always  set  duty  before  inclination. 
Thus  impressed,  he  sought  and  obtained  release  from 
this  his  second  charge,  and  entered  uj^on  his  third  on 
September  27,  1812;  on  which  day  he  was  installed  by 
Rev.  Stephen  Goetchius  apjtointed  by  Classis  for  that 
l)urpose. 

The  church  of  Caatsban  and  Saugerties,  as  then 
known,  has  a  history  of  some  interest  in  connection 
with  the  settlement  of  our  country.  The  following 
traditionary  facts  gathered  by  Mr.  Ostrander  have  all 
the  appearance  of  verisimilitude  : 

"In  the  year  IVIO,  a  colony  of  Germans  who  had 
been  employed  in  the  military  service  of  Queen  Ann, 
the  Sovereign  of  Great  Britain,  were  dismissed  from 
said  service,  and  furnished  with  vessels,  provisions,  agri- 
cultural implements  and  other  necessary  facilities,  by 
which  they  might  safely  emigrate  from  the  scene  of 
their  former  military  toils  and  bloody  labors,  and  settle 
in  this  distant  part  of  the  queen's  dominion. 

"  The  colony  thus  organized  and  prepared  under  the 
direction  of  her  Majesty,  commenced  their  dangerous 
enterj)rise  at  an  inaxispicious  season.  The  company 
consisted  partly  of  such  as  were  educated  in  the  old 
Lutheran  Church  of  Germany,  and  partly  of  such  as 
belonged  to  the  German  Reformed  Association.  Accord- 
ingly the  two  denominations  at  that  time  living  in  com- 
mendable harmony,  and  yet  tenacious  of  their  respec- 
tive creeds  and  peculiarities,  chose,  each  of  them,  a 
minister,  and  worshiped  the  God  of  their  fathers  ]»ro- 


LIFE    OP    HENRY    OSTRANDER,    D.   D.  39 

miscuously  and    unitedly  in  the  exercise   of   brotherly 
love. 

"  West  Camp,  but  a  few  miles  north  of  Saugerties, 
was  the  place  of  destination.  Prospered  in  their  voy- 
age, they  landed,  as  tradition  says,  on  the  twenty-fourth 
of  December  in  the  year  above  mentioned.  They 
enjoyed  the  occasion  of  their  landing  with  more  than 
ordinary  satisfaction,  not  only  because  they  had  success- 
fully accomplished  their  long  and  dangerous  voyage  on 
the  tempestuous  main,  but  more  especially  because  it 
was  a  day  of  extraordinary  calmness,  tranquillity  and 
beauty,  the  sun  filling  the  whole  atmosphere  with 
waniith  and  brilliancy.  They  regarded  the  propitious 
day  as  an  omen  of  a  period  of  long  tranquillity,  plenty, 
prosperity  and  peace  in  the  region  which  the  kindness 
of  their  queen  had  allotted  to  their  fruition. 

"  In  the  stillness  of  the  evening  they  constructed 
habitations  only  for  temporary  use,  which  appeared  to 
be  of  no  great  necessity  even  in  winter,  the  season  being 
so  moderate  and  beautiful.  These  tents  were  probably 
built  without  much  regard  to  present  convenience  or 
durability.  Quietly  they  laid  themselves  down  therein 
to  the  composure  of  sleep,  committing  themselves  to 
the  protection  of  that  God  whose  care  for  them  up  to 
that  moment  had  been  constant  and  inspiring;  and 
trusting  to  invigorating  repose  for  the  strength  needed 
for  the  promised  mildness  of  the  ensuing  day  when 
they  hoped  to  expend  it  to  the  best  advantage.  But 
just  then,  they  had  thrust  upon  them  the  most  unwel- 
come kind  of  i)roof  that  appearances  are  deceptive;  for 
on  the  early  ai)proach  of  morn,  they  were  awoke  by  the 
noise  of  a  tempest  and  the  rigor  of  the  cold.  In  dis- 
may they  beheld   their    habitations  torn  asunder,  and 


40  LIFE    OF    HENRY    OSTRANDER,    D.  D. 

parts  of  thera  driven  to  a  distance  by  the  violence  of 
the  storm.  How  different  were  their  ideas  then  from 
the  pleasant  ones  which  had  soothed  them  into  the 
solid  comfort  of  profound  repose  !  Instead  of  safety, 
they  were  surrounded  by  unlooked  for  danger,  having 
no  shelter  save  the  walls  of  snow  that  had  been  made 
around  their  beds  by  the  howling  wind.  Trained,  how- 
ever, to  trust  in  God,  to  labor,  and  patient  endurance, 
what  could  they  not  accomplish  with  His  blessing? 
With  unbroken  courage  they  met  the  difficulties  of 
their  situation.  In  due  time  they  built  among  the 
bushes  more  substantial  houses.  No  sooner  done,  than 
they  directed  attention  to  the  erection  of  a  sanctuary. 
They  built  their  house  of  worship  upon  the  very  spot 
where  the  Lutheran  church  now  stands  at  West  Camp. 
It  is  a  small  but  interesting  monument  of  ancestral 
piety. 

"The  two  ministers  served  alternately  and  har- 
moniously the  same  congregation,  composed  of  their 
respective  adherents;  but  it  was  not  long  before  the 
minister  of  the  Reformed  Church  was  called  away  to 
his  heavenly  heritage.  The  Reformed,  tenacious  of 
their  peculiarities,  and  unwilling  to  merge  themselves 
entirely  into  the  communion  of  the  Lutheran  Church, 
sought  the  alliance  of  some  Hollanders  and  Germans  in 
the  vicinity.  The  consequence  was  a  coalition  with  the 
latter  in  the  neighborhood  of  Caatsban  and  Saugerties. 
They  built  the  church  at  present  standing  at  Caatsban, 
and  denominated  themselves  'The  Church  op  Caats- 
ban AND  Saugerties,'  both  places  being  considered  as 
entitled  to  ministerial  services." 

The  building  at  Caatsban  was  finished  in  1732  and 
the  congregation  organized  about  the  same  period.    For 


LIFE    OF    HENRY    08TRANDER,    D.  D.  41 

a  great  while  they  were  supplied  with  the  occasional 
services  of  an  old  minister  of  Catskill,  now  Leeds,  whose 
name  is  not  remembered;  (Weiss?)  also  by  Rev.  Messrs. 
Mancius,  Rysdyck,  Rubel,  Quitman,  Ritzema,  Fryen- 
moet  and  others.  Sometime  after  the  imion  between 
the  Goetus  and  Conferentie,  a  violent  controversy  being 
thus  happily  composed,  they  prosecuted  successfully  a 
call  on  Rev.  Lambertus  DeRonde.  After  his  departure 
they  called  Rev.  Petrus  Van  Vlierden,  1792,  a  learned 
and  venerable  minister  from  Holland  who  ended  his 
services  about  1806.  Afterwards  they  settled  Rev. 
James  Demarest,  who  remained  but  two  years.  In  1812 
they  called  the  Rev.  Henry  Ostrander,  who  removed 
to,  and  remained  at  Caatsban  for  twenty-two  years,  at 
the  end  of  which  time,  he  removed  his  family  to  the 
village  of  Saugerties,  where  they  remained  for  six  years. 
In  1840,  he  moved  upon  his  own  farm  at  Glasco,  where 
all  things  went  well  with  him  until  1846,  when  his  wife 
was  called  away  by  death,  on  the  twenty-second  of  May 
of  that  year. 

This  was  the  severest  stroke  he  had  been  called  to 
endure.  Mrs.  Ostrander  was  a  lady  well  informed,  and 
possessed  of  excellent  qualities.  In  person,  she  is  said  to 
have  been  graceful  and  prepossessing.  Her  natural 
temperament  was  delicate  and  sensitive.  Her  decision 
of  character,  inflexible.  Her  affection  constant.  Her 
mental  endowments  natural  and  acquired,  considerable. 
Her  energy  unwearied.  Grave  and  reserved  in  her 
manners.  Her  spirit  so  impressible,  that  at  times  she 
bordered  on  melancholy.  Possessed  of  qualifications 
suitable  to  her  condition  as  the  wife  of  a  clergyman, 
she  assumed  to  herself  almost  all  the  cares,  anxietigs 
and    responsibilities    of   the    family.     She  was    a  con- 


42  LIFE    OF   HENRY    OSTRANDER,    D.  D. 

stant  reader  of  the  Bible,  and  much  attached  to  the 
Episcopal  Book  of  Common  Prayer,  as  was  her  husband, 
for  the  reason  that  it  was  an  excellent  aid  to  devotion, 
much  of  its  contents  having  originated  with  the  Conti- 
nental Reformers.  Her  influence  was  therefore  com- 
manding, and  when  she  bid  adieu  to  her  disconsolate 
partner,  and  her  affectionate  children,  they  felt  as  none 
can  feel  but  those  who  pass  through  the  furnace 
of  afiliction,  heated  to  the  same  degree.  Yet  God  sus- 
tained his  servant,  and  he  continued  more  earnestly 
than  ever  to  proclaim  the  gospel  of  the  Kingdom,  and 
the  unsearchable  riches  of  Christ. 

The  adaptations  observable  in  the  world  of  mind,  are 
no  less  marks  of  design  than  those  seen  in  the  world  of 
matter,  and  they  are  accepted  as  proof  of  the  continu- 
ous agency  of  the  great  Arbiter  of  human  destiny, 
operating  among  and  controlling  the  affairs  of  the 
world.  Men  are  prepared  for  positions  and  positions  for 
men,  in  the  execution  of  God's  providence;  and  local 
histories  furnish  abundant  illustrations  of  the  fact.  Mr. 
OsTRANDER  had  assigned  him  the  work  of  his  life  in 
connection  with  the  Classis  of  Ulster,  and  in  the  charge 
last  mentioned,  by  the  Head  of  the  Church,  who  sends 
laborers  to  sow  the  good  seed  of  the  Word,  and  to 
gather  the  fruits  of  his  harvest.  The  labors  were 
arduous  and  exacting,  but  our  young  athlete  was  now 
possessed  of  a  robust  constitution.  In  person  he  was 
about  five  feet  ten,  well  proportioned,  with  a  benevolent 
sun-lit  countenance  the  flash  of  whose  eyes  revealed  a 
mind  of  no  ordinary  mould.  His  kindly  cheerful  dis- 
position had  a  magnet's  attraction,  and  like  the  beloved 
disciple  among  the  twelve,  he  was  regarded  with  high 
esteem    for    his   manly    qualities    among   his  brethren. 


LIFE    OF     HENRY    OSTRANDER,    D.   D.  48 

Owing  to  the  absolute  dearth  of  ministers  in  this  region 
at  the  time  spoken  of,  his  services  were  numerous  and 
arduous;  and  he  proved  himself  equal  to  the  great 
demand.  His  was  a  ministry  of  instruction,  whose  aim 
was  to  make  the  doctrines  of  grace  familiar  to  the  ears 
and  comprehension  of  all  to  whom  he  ministered  the 
word  of  life,  and  his  efforts  were  blessed  to  the  salva- 
vation  of  many  souls;  how  many  will  not  be  known 
until  the  day  when  the  secrets  of  all  hearts  shall  be 
revealed.  His  charge  proper  was  a  large  one  embracing 
two  hundred  families,  and  of  ^twelve  hundred  persons,  of 
whom  one  hundred  and  seventeen  were  members  in  what 
is  called  "  full  communion."  Besides,  there  were  out- 
posts which  he  statedly  visited,  and  where  he  forcibly 
preached  to  assemblies  gathered  from  many  miles 
around,  both  in  Dutch  and  English,  as  occasion  required. 
His  extended  field  of  labor  was  bounded  on  the  east  by 
the  Hudson  River,  on  the  west,  by  the  "  Round  Top  " 
of  the  Catskill  mountains;  on  the  north,  by  Catskill,  as 
now  known;  and  on  the  South,  by  Kingston.  Within 
this  large  district  of  country  there  was  but  one  church 
edifice  at  the  time  of  his  settlement  (save  an  old 
Lutheran  church,  no  services,)  belonging  to  the  Consis- 
tory of  Caatsban  and  Saugerties.  For  the  sake  of  regu- 
larity in  service,  it  was  divided  into  six  parts,  in  each  of 
which  there  was  a  location  for  stated  service.  Besides 
preaching,  Mr.  Ostrander  gave  catechetical  instruction 
once  a  week,  and  many  of  the  congregation  would 
travel  from  eight  to  ten  miles  to  attend  these  exercises, 
the  importance  of  which  he  inculcated  as  necessary  to 
the  spiritual  health  and  growth  of  the  church. 

He    recognized   the    wisdom    of    our    constitutional 
requirements,  touching  the  special  pulpit  services  devoted 


44  LIFE    OF    HENRY    OSTKANDER,    D.  D. 

to  the  explanation  of  the  catechism,  as  well  as  the  duty 
of  instructing  the  young  in  divine  truth,  by  means  of 
their  committing  it  to  memory.  In  the  school  of  Christ 
it  should  be  the  class-manual  by  which  the  disciples  of  the 
Lord  should  be  conducted  into  a  systematic  acquaint- 
ance with  divine  truth.  In  all  other  departments  of 
truth,  physical  or  mental,  the  student  learns  by  means 
of  text-books.  No  teacher  would  send  forth  a  child 
into  the  fields  to  study  botany,  without  having  first 
informed  his  mind  upon  that  subject  by  means  of  a  well- 
digested  book  of  first  principles;  nor  would  he  expect 
him  to  make  any  advance  in  mathematical  truth,  with- 
out familiarity  with  the  first  principles  of  arithmetic. 
The  knowledge  of  moral  truth  depends  for  its  accuracy 
upon  the  same  process,  and  why  should  it  be  thought 
that  a  competent  knowledge  of  revealed  truth  can  be 
gained  by  a  different  process,  or  by  no  process  at  all  ? 
Shall  the  children  of  this  world  be  wiser  than  the 
children  of  light  in  the  matter  of  acquiring  the  knowl- 
edge they  respectively  deem  the  best  ?  Is  growth  in 
grace,  and  in  the  knowledge  of  oiir  Lord  Jesus  Christ 
promoted  by  spiritual  starvation,  and  ignorance  of  the 
leading  and  distinctive  doctrines  of  the  Cross  ?  Is  it  to 
be  gained  by  the  miraculous  agency  of  the  Spirit  of 
God,  setting  aside  the  necessity  of  studying  the  Word 
Himself  inspired  for  instruction,  the  entrance  of  which 
giveth  light  ?  Ah,  the  hard  experience  gained  of  late 
years  by  the  absurd  experiment  of  neglect  in  this  matter, 
proves  that  ignorant  professors  led  by  numerous  expe- 
dients into  the  church,  are  very  different  from  intelligent 
possessors  won  "through  sanctification  of  the  Spirit, 
and  belief  of  the  truth,"  the  acquisition  of  which  is 
necessary  to  make  them  "wise  unto  salvation."     Christ 


LIFE    OF    IlENEY    OSTRANDER,    D.   I).  45 

prayed  that  his  disciples  might  be  sanctified  by  the 
means  of  the  truth,  and  this  implies  that  they  should  be 
made  first  to  understand  it  and  value  it  by  such  contin- 
uous efforts  as  parents  pledge  themselves  to  put  forth 
in  the  baptismal  obligation  designed  to  secure  to  the 
young  the  benefit  of  a  religious  education. 

Mr.  OsTRANDER  wcll  uudcrstood  the  advantage  of  this 
method  of  instruction  which  was  conscientiously 
adhered  to  in  his  day.  "  We  feel,"  said  he  in  a  report 
made  by  his  church  to  the  Classis,  "we  feel  that  too 
much  praise  cannot  be  bestowed  on  that  part  of  our 
ecclesiastical  system,  which  requires  the  catechising  and 
instruction  of  the  youth  whereby  orthodox,  intelligent, 
and  useful  professors,  it  is  to  be  hoped,  will  in  due  time 
compose  a  good  portion  of  the  Church  of  Christ." 
He  was  faithful  in  the  use  of  the  Heidelberg  Catechism 
as  prescribed  by  the  Constitution  of  the  Reformed 
Dutch  Church.  By  it  he  led  the  people  of  his  charge 
to  perceive  the  logical  connections  of  revealed  truth, 
and  so  they  became  qualified  to  read  the  Word  of  God 
with  an  appreciative  mind  and  heart. 

The  Church  of  Christ,  though  not  of  the  world,  must 
be  in  the  world,  and  hence  hers  has  always  been  a  mili- 
tant state;  and  will  be,  until  He  come  again.  Not 
infrequently  however  many  of  her  conflicts  arise  from 
disturbing  elements  within  her  own  bosom.  Such  was 
the  case  for  a  time  in  the  Classis  of  Ulster  with  which 
Mr.  OsTRANDER  was  connected.  He  was  a  man  of 
peace  which  he  would  purchase  at  any  cost,  except  the 
price  of  purity  and  principle.  When  the  interests  of 
the  Church  required  it,  he  was  just  as  ready  and  as  well 
qualified  to  contend  for  the  right  in  the  arena  of  debate, 
as  he  was  prepared  to  plead  for  the  truth  in  the  ordi- 


46  LIFE    OF     HENRY    OSTRANDER,    D.  D. 

nary  proclamations  of  the  gospel.  A  view  of  his  happy 
agency  in  this  particular  is  necessary  to  a  fair  estimate 
of  his  character,  and  of  the  essential  service  he  rendered 
to  the  interests  of  his  beloved  church. 

Mr.  OsTRANDEK  began  his  ministry  in  troublous  times, 
when  the  circumstances  of  the  country,  and  of  the 
church  first  established  here  were  all  adverse  to  the 
spiritual  welfare  of  the  people.  Without  making 
reference  to  secular  and  other  difficulties,  it  is  pertinent 
here  to  mention  that  two  parties  had  originated  in  the 
Church,  known  respectively  as  Coetus  and  Conferentie, 
whose  conflict  over  the  matter  of  procuring  an  entire 
ecclesiastical  independency  of  the  Mother  Church  in 
Holland,  was  of  long  continuance,  and  at  times,  of  an 
exasperating  nature.  By  the  wisely  directed  influence 
of  Dr.  J.  H.  Livingstone,  first  exerted  in  Holland  and 
subsequently  here,  articles  of  union  were  at  length 
agreed  to  for  the  purpose  of  composing  this  strife,  and 
so  uniting  the  churches  in  Classes  and  Synods  that  as  a 
consolidated  body,  the  Reformed  Church  of  this  land 
might  be  more  successful  in  prosecuting  the  common 
work  of  the  gospel.  But  it  was  a  long  time  before  all 
the  churches  could  be  induced  to  adopt  them,  and  fall 
in  with  the  measures  proposed. 

To  retard  progress  and  complicate  troubles,  another 
difficulty  arose  in  the  adverse  efforts  of  Dr.  Solomon 
Froeligh,  who  bad  been  chosen  one  of  the  Professors  of 
Theology  some  years  before  the  location  of  the  Seminary 
at  New  Brunswick  was  fixed.  By  Synodical  action  Dr. 
Livingstone  was  unanimously  chosen  as  the  then  only 
recognized  Professor  of  Theology  in  that  institution. 
This  gave  mortal  offence  to  the  first  named  Rev.  gentle- 
man, who  wus  not  disposed  to  think  the  General  Synod 


LIFE    OF    HENRY    OSTRANDEE,    T>.  T>.  it 

acted  wisely  in  their  choice;  and  he  soon  became  con- 
vinced that  there  was  "  something  rotten  in  Denmark." 
At  length,  he  became  so  far  alienated  as  to  imbibe, 
indulge,  and  promote  the  spirit  of  schism.  It  appeared 
from  his  letters  to  different  parties,  by  them  made 
known  subsequent  to  his  open  revolt  in  1822,  that  he 
early  meditated,  if  not  fonned  a  project  of  heading  a 
secession  upon  the  plea  of  corruption  prevalent  in  the 
church,  which  plan  h%  matured  and  carried  into  effect 
at  the  last  named  date,  by  uniting  with  himself  while 
under  the  process  of  discipline,  four  other  ministers  also 
suspended  and  finally  dei^osed^  with  four  other  persons 
who  had  previously  served,  two  as  elders  and  two  as 
deacons,  in  small  and  obscure  churches  from  which  the 
aforesaid  ministers  had  been  seisarated.  This  was  the 
sorry  outgrowth  of  the  evil  influence  originating  at 
first  a  line  of  sympathy  with  Froeligh,  variously  extend- 
ing from  the  Classis  of  Paramus  of  which  he  was  a 
member,  to  the  Classis  of  Ulster  which  he  hoped  to 
enlist  in  his  effort  within  whose  bounds  his  former  pupil, 
the  subject  of  this  Memoir,  was  settled.  Mr.  Ostrax- 
DER  had  become  already  conspicuous  for  his  talents, 
when,  about  eight  years  after  his  settlement,  an  occur- 
rence took  place  of  which  it  has  often  been  said: 
"  Behold  how  great  a  matter  a  little  fire  kindleth  !  " 
And  had  it  not  been  for  his  well-directed  agency,  the 
aforesaid  purpose  of  Dr.  Solomon  Froeligh  might  have 
been  greatly  subserved  in  the  Classis  of  Ulster. 

In  the  year  1808,  the  Rev.  John  Gosman  was  called 
to  the  then  vacant  pulpit  of  the  Church  of  Kingston. 
He  had  been  trained  under  the  tuition  of  the  celebrated 
Dr.  John  M.  Mason  of  the  Associate  Reformed  Church. 
He   was  a  man  of  great  natural  gifts,  and  like  Apollos, 


48  LIFE    OF    HENRY    OSTRANDER,    I>.  D. 

eloquent  and  mighty  in  the  Scriptures.  When  he  first 
appeared  in  the  Kingston  pulpit,  he  made  such  an 
impression  upon  the  people,  that  they  prosecuted  at 
once  a  call  upon  him  to  become  their  pastor.  But  there 
was  a  respectable  minority  of  the  congregation  opposed 
to  this  movement,  composed  mainly  of  the  older  peo- 
ple, on  the  ground  that  the  pastor  elect  could  not  offi- 
ciate in  the  Dutch  language,  and  themselves  unable  to 
understand  the  English  tongue  would  consequently  be 
debarred  all  opportunity  for  instruction.  They  there- 
fore, naturally  enough,  united  in  a  protest  against  the 
Classical  approbation  of  this  call,  only  for  the  reason 
just  stated.  To  meet  this  difficulty  Classis  "  resolved, 
that  it  be  earnestly  recommended  to  the  Consistory  of 
Kingston,  in  case  of  Mr.  Gosman's  acceptance,  to 
obviate  the  objection  of  the  Memorialists  to  obtain  as 
much  Dutch  preaching  as  the  interests  of  the  congrega- 
tion should  from  time  to  time  require."  This  was  satis- 
factory to  both  parties.  An  instrument  or  contract  was 
drawn  up  between  the  Memorialists  and  the  Consistory 
to  the  effect  that  this  resolution  should  be  faithfully 
carried  out,  and  the  call  was  approved  in  Nov.  1808,  at 
the  same  session  at  which  the  Church  of  Kingston, 
after  an  independent  existence  for  some  twenty-five 
years,  united  with  the  Classis  of  Ulster  which  had 
been  constituted  in  the  year  1800. 

Matters  being  thus  adjusted,  it  was  hoped  that  all 
difficulty  was  harmoniously  settled;  but  subsequent 
events  proved  far  otherwise.  For  some  cause  the  Consis- 
tory was  either  \anable  or  unwilling  to  comply  with  the 
terms  of  the  contract.  Misunderstanding  and  dissatis- 
faction took  place,  and  the  judgment  of  the  Classis  was 
again  invoked.     Their  advice  and  adjudication  were  in 


I. IKK    OK    HENRY    OSTRANDER,    I).   1>.  49 

favor  of  the  Memoriulists.  Yet  the  difficulties 
increased,  and  the  matter  was  brought  before  them  at 
several  times.  During  the  contest,  the  validity  of  the 
"contract"  signed  by  the  representatives  of  both  par- 
ties Wiis  called  in  (juestion.  At  length  the  Classis  came 
to  a  formal  decision  that  the  "  instrument "  securing 
Dutch  preaching  to  the  aforesaid  Memorialists  in  the 
Church  of  Kingston  was  valid,  recommending  the  Con- 
sistory to  fulfil  their  part  of  the  contract.  From  this 
decision  the  Consistory  appealed  to  the  Particular 
Synod  of  Albany,  giving  certain  reasons  for  their 
course  of  action,  among  which  were  certain  "  allega- 
tions," "  charges,"  and  "  accusations "  against  the 
Classis.  This  appeal  was  not  only  sustained,  but  all  the 
offensive  allegations  embodied  in  the  reasons,  were 
admitted  as  true,  and  the  Synod  passed  a  severe  censure 
upon  the  Classis.  Feeling  themselves  much  aggrieved 
by  this  procedure,  the  Classis  confidently  appealed  the 
case  to  the  General  Synod.  But  the  General  Synod 
sustained  the  action  of  the  court  below  in  every  partic- 
ular, with  some  exceptional  remarks  as  to  the  want  of 
"  clearness  in  the  testimony,  and  the  confused  state  of 
the  minutes,"  upon  which  the  decision  was  rendered. 

This  proceeding  of  the  General  Synod  in  1812,  very 
naturally  called  forth  from  the  Classis  an  indignant 
remonstrance  petitioning  for  redress;  and  feeling  their 
honor  assailed,  and  their  integrity  to  have  been  imwar- 
rantably  and  cruelly  impeached,  they  determined  to 
have  redress,  or  in  case  of  failure,  to  part  company  with 
the  Synods  who  had  visited  them  so  severely  for  the 
adjudged  error  of  giving  wrong  advice  to  the  Consis- 
tory of  Kingston.  Matters  now  wei-e  hopeful  to  those 
sympathizing   with    the    Froeligh    party,   and  deemed 


50  LIFE    OF    HENRY    OSTRANDER,    D.  T>. 

perilous  by  those  who  regarded  that  i)arty  as  treasona- 
ble to  the  Church  of  their  fathers.  The  Classis  were 
prompt  in  their  action  and  appointed  a  committee  to 
draft  a  suitable  Memorial  expressive  of  the  wrong  done 
them.  This  paper,  put  together  by  Mr.  Ostrander,  was 
considered  a  vigorous  document,  showing  its  author  to 
have  been  eminently  fitted  for  the  defence  of  the 
Classis.  Clear  in  its  statements,  discriminating  in  its 
logic,  and  pungent  in  its  arguments,  yet  respectful  to 
the  General  Synod,  it  sought  from  that  body  a  solution 
of  various  absurdities  into  which  they  had  been  led. 

An  inability  or  a  disinclination  to  meet  this  request, 
with  a  sense  of  a  superior  dignity  to  be  respected,  may 
have  led  the  Synod  of  1818  to  renew  their  censure, 
which  they  did,  with  some  appeasing  expressions.  A 
"circular  letter"  was  addressed  to  the  clergy  and 
churches  of  the  Classis  of  Ulster  which  while  it  was  less 
condemnatory  in  its  statements,  and  more  conciliatory 
in  its  tone,  did  not  expressly  exonerate  the  Classis  from 
the  odious  charges  made  against  them,  and  of  which 
they  had  shown  themselves  innocent  by  the  aforesaid 
document.  Besides,  Synod  appointed  a  committee  to 
visit  the  churches  of  the  Classis,  to  distribute  their 
minutes  among  them,  and  to  do  what  they  could  to 
allay  the  storm  themselves  had  raised.  The  proceed- 
ings of  this  committee  only  made  matters  worse, 
as  they  endeavored  to  get  the  Consistories  to  convene, 
offering  to  preach  in  their  congregations,  reading  the 
proceedings  of  Synod,  and  making  such  comments  as 
they  thought  proper;  and  all  this  in  the  absence  of  the 
the  ministers  of  Classis  who  were  known  to  be  at  the 
time  convened  in  special  session  upon  this  very  business. 
A  resolution  was  passed  at  this  session  of  the  Classis  of 


LIFE    OF    HENRY    OSTRANDER,    D.   V.  51 

Ulster,  declaring  "that  the  Consistories  and  Congrega- 
tions under  the  jurisdiction  of  this  Classis  ought  not  to 
be  summoned  together  at  the  request  of  the  two  Rev. 
gentlemen  composing  the  Committee  of  Synod,  because 
in  making  such  request,  they  exceeded  the  bounds  of 
their  commission."  The  Classis  had  said  in  the  close  of 
their  Memorial  sent  to  the  General  Synod  of  1813:  "If 
you  grant  them  that  redress  which  their  case  impe- 
riously demands,  they  will  honestly  seek  to  erase  those 
hard  and  unpleasant  impressions  which  a  sense  of  injury 
has  unavoidably  produced.  If  you  reject  their  a}f})lica- 
tion,  they  have  only  to  appeal  to  the  impartial  tribunal 
of  Heaven,  and  await  the  decision  of  the  Judge  of  all 
the  earth  who  will  do  right."  The  Synod  did  not  grant 
the  redi'ess  asked  for,  but  sent  a  circular  letter  to  the 
churches  of  the  Classis  with  commissioners  as  aforesaid; 
and  the  Classis  with  their  Consistories  refused  to  allow 
them  the  use  of  their  churches  for  the  agitation  of  this 
subject.  . 

Thus  it  became  perfectly  evident  that  unless  the 
Synod  could  be  actuated  by  wiser  measures,  the  Classis 
would  feel  themselves  justified  in  withdrawing  from  the 
Reformed  Dutch  Church  by  the  force  of  circumstances, 
and  against  their  own  preference.  None  felt  this  more 
keenly  than  Mr.  Ostrandek,  and  he  labored  to  gain  the 
consent  of  his  brethren  to  continue  their  efforts,  if  per- 
chance they  might  gain  the  reversal  of  a  Synodical 
action  which  had  been  unfortunately  precipitated  with- 
out a  thorough  and  intelligent  investigation.  He  suc- 
ceeded, and  once  more  he  found  himself  the  chairman  of 
a  committee  whose  business  was  now  to  investigate  the 
minutes  of  the  General  Synod  of  1813,  in  relation  to 
their  proceedings  on  the  aforesaid  memorial.     He  pro- 


52  I.IFK    OK    IIKNKY    OSTKANDKK,    D.   O. 

(hu't'd  ;tii()tlior  well-argued  paper,  in  wliicli  tlie  mistakes 
of  the  Synod  were  illumined  with  sunlight,  and  the 
Classis  ordered  it  to  be  sent  to  the  next  General  Synod 
as  representing  the  unanimous  opinion  and  feeling  of 
the  Classis  in  regard  to  their  grievances;  and  earnestly 
asking  for  a  reconsideration  of  the  odious  Synodical 
action.     This  was  sent  as  a  second  memorial. 

Had  it  not  been  for  the  persistent  exertions  of  Mr. 
OsTRANDER,  the  Classis  of  Ulster  probably  would  have 
made  no  further  effort  to  obtain  from  the  General 
Synod  that  just  consideration  to  which  the  members  of 
it  considered  themselves  fairly  entitled,  and  which 
alone  could  have  retained  them  in  happy  relations  with 
the  Synod. 

Anxious  to  know  the  end  of  the  matter,  and  yet 
reluctant  to  attend  the  Synod  of  1814,  he  was  per- 
suaded to  go  as  a  Commissioner  of  Classis,  and  was 
well  received  by  many  of  the  members  of  Synod. 
After  the  presentation  of  the  second  Memorial,  and  the 
reading  of  the  resolutions  embodied  therein,  it  was  not 
without  some  wrangling  that  a  formal  action  of  Synod 
was  had,  allowing  Mr.  Ostrander  to  state  the  griev- 
ances of  the  Classis  of  Ulster  uninterrupedly,  which  he 
did,  and  then  retired. 

The  consideration  of  the  whole  matter  was  given  to  a 
committee  with  instructions  to  report.  Mr.  Abraham 
Van  Vechten  was  the  intelligent  and  active  chairman. 
He  voluntarily  sought,  and  said  to  Mr.  Ostrander:  "I 
never  understood  the  case  before.  Ostrander,  you  xorite 
the  resolutio7i  just  as  you  tcish  to  have  it,  <(nd  I  will  see 
it  passed^  Probably  Mr.  Van  Vechten  had  not  under- 
stood that  the  difficulty  causative  of  the  quarrel  between 
the  Classis  of  Ulster  and  the  General  Synod  was  the 


LIFE    OF    HENRY    OfiTRANDER,    I).  T>.  53 

ratification  of  the  action  of  the  Particular  Synod  of 
Albany  by  which  the  Church  of  Kingston  was  transfer- 
red from  it  to  the  Classis  of  Poughkeepsie  for  reasons 
based  upon  grounds  inculpating  the  former,  and  held 
by  them  to  be  false,  and  injurious  to  their  honor  and 
christian  integrity.  When  this  was  made  plain,  by  the 
speech  of  Mr.  Ostrander,  his  agency  was  sought  as 
aforesaid,  to  get  the  Synod  out  of  the  difficulty.  He 
wrote  the  exonerating  resolutions  which  were  accepted 
by  the  committee  with  a  single  unimportant  change 
in  the  verbiage,  and  they  were  unanimously  passed. 
In  this,  the  Synod  was  indebted  to  him  for  this 
pacific  action,  which  averted  a  calamity  dreaded  by  the 
Classis. 

Thus  terminated  this  unhappy  contest.  He  had  writ- 
ten both  memorials,  and  had  kept  his  hand  hard  upon 
the  tiller,  while  he  piloted  the  Classis  of  Ulster  success- 
fully through  the  storm.  Had  it  not  been  for  his  wise 
counsels,  and  incessant  watchfulness  and  care,  the  proba- 
bility is  that  a  secession  of  some  importance  and  com- 
manding influence  would  have  taken  place,  some  years 
before  the  discreditable  and  abortive  action  of  Froeligh 
in  1822,  and  on  a  basis  of  principle  and  truth.  But  this 
was  averted  by  that  combination  of  generous  denomi- 
national love,  superior  talent,  and  intelligently  pious 
zeal  which  culminated  together  in  the  character  of  Mr. 
OsTRANDER.  While  he  was  noted  for  liberal  sentiments 
and  brotherly  affection  for  all  who  love  the  Lord  Jesus 
Christ  in  sincerity,  the  Dutch  Church  was  the  home  of 
his  heart;  an  enlightened  view  of  her  doctrines,  mode 
of  worshi])  and  form  of  government,  moulded  his  natural 
preference  into  an  intelligent  choice;  and  he  loved  her 


54  LIFE    OF    HENRY    OSTRANBEB,    D.  D. 

more  intensely  with  the  lapse  of  years  out  of  a  pure 
heart  fervently.  His  success,  therefore,  in  the  contest 
just  related,  was  to  him  a  matter  of  imspeakable  joy. 

In  1813,  the  Church  of  Caatsban  was  repaired  and 
much  improved  in  appearance,  the  old  walls  having  been 
left  standing.  The  spiritual  interests  of  the  congrega- 
tion however  continued  to  engross  the  heart  of  the 
Pastor.  When  relieved  from  the  anxieties  and  troubles 
incident  to  the  controversy  above  mentioned,  he  applied 
himself  with  renewed  energy  to  his  ardently  loved 
work,  nor  were  his  efforts  unattended  with  signal  tokens 
of  the  Divine  favor.  His  style  of  preaching  attracted  a 
crowd,  and  the  procession  of  carriages  returning  from 
his  morning  services  was  usually  larger  than  is  now 
seen  on  any  occasion  in  that  part  of  the  country.  The 
annual  reports  to  the  Classis  from  his  charge  show  an 
almost  continuously  gradual  increase  of  membership. 
Prayer-meetings  were  statedly  held  in  all  the  neighbor- 
hoods within  his  large  circuit,  and  he  frequently  attended 
them,  but  was  always  present  at  the  one  held  at  Caats- 
ban, The  result  was  a  stirring  interest,  more  or  less 
kept  up,  in  the  matter  of  religion;  and  although  no 
publicity  was  given  to  the  fruits  of  his  labors,  what 
would  now  be  called  "  a  revival  "  would  be  an  accurate 
statement  of  the  condition  of  things  during  many  years 
of  his  long  pastorate.  He  did  not,  however,  regard  his 
work  worthy  of  special  remark,  yet  the  whole  aspect  of 
it  from  one  year  to  another,  exhibited  the  blessed  agency 
of  Him  whose  province  it  is  to  take  of  the  things  of 
Christ  and  show  them  unto  the  people.  The  word 
preached  was  accompanied  with  an  influence  which 
mere  moral  suasion  can  never  command. 

Services  were  now  held  in  the  Dutch  language  once  a 


LIFE    OF    HENEY    OSTRANDER,    D.  D.  55 

fortnight,  but  the  use  of  this  tongue  for  the  preaching 
of  the  gospel  was  wholly  abolished  in  1825.  Thence- 
forward all  services  were  conducted  in  English. 

In  1821,  efforts  were  begun  for  carrying  out  resolutions 
of  the  Caatsban  consistory  to  build  a  new  church  edifice 
in  the  village  of  Saugerties.  Mr.  Ostrander  took  the 
subscription  paper  and  himself  mainly  raised  the 
requisite  amount.  The  building  committee,  of  which 
Mr.  Jeremiah  Russel,  a  noble-minded  man,  was  Chair- 
man, always  consulted  him  in  carrying  out  his  own 
plans,  and  brought  their  accounts  for  his  adjustment. 
Although  he  had  many  and  efiicient  helpers,  yet  they  all 
relied  on  him  as  the  manager;  and  when  the  work  was 
done,  the  Consistory  passed  a  series  of  resolutions 
expressing  their  high  appreciation  of  his  services,  and 
their  thanks  for  the  same  in  loving  and  laudatory  terms. 
A  beautiful  and  a  large  church  was  erected,  and  a  fine 
congregation  statedly  met  within  its  walls  to  listen  to 
sacred  themes  as  they  were  expounded  by  their  much 
revered  minister.  Throughout  this  large  charge  Bible, 
Tract,  Missionary  and  Temperance  Societies  were  formed, 
and  thus  the  interest  of  the  people,  by  the  activity  of 
their  pastor  in  every  good  work,  was  kept  alive  in  having 
something  to  do  for  the  common  good  of  society.  Years 
rolled  on,  leaving  successive  records  of  prosj)erity  and 
peace. 

In  1839,  the  congregations  of  Caatsban  and  Saugerties 
resolved  to  separate,  as  each  was  now  competent  to 
support  a  minister.  The  number  of  communicants  had 
now  arisen  to  over  three  hundred,  and  the  duties  began 
to  wear  upon  the  pastor.  There  were  more  than  seven 
communities  to  each  of  which  he  ministered  for  many 
years.     He  therefore  resigned  his  call  in  October,  and 


56  LIFE    OP    HKNRY    OSTBANDER,    D,  D. 

in  accordance  with  his  desire  the  consistory  united  with 
him  in  an  application  for  a  dissolution  of  the  pastoral 
connection.  This  was  a  great  trial  for  the  older  people 
of  Saugerties,  nor  did  the  consistory  let  the  occasion 
pass  without  a  suitable  record  of  generous  sentiments 
and  feelings. 

"  We,  the  Elders  and  Deacons,  do  hereby  with  reluc- 
tance consent  to  his  request,  and  recommend  him  to  the 
world  as  a  Minister  of  the  Reformed  Protestant  Dutch 
Church  in  good  and  regular  standing.  He  has  labored 
with  us  in  the  gospel  ministry,  more  than  twenty- 
seven  years;  and  during  that  whole  period,  his  deport- 
ment and  labor,  his  faithfulness  and  zeal  have  borne 
decided  testimony  to  his  character  as  an  evangelical 
steward  of  the  mysteries  of  Christ.  The  period  having 
arrived  when  we  are  required  to  subscribe  his  dismission, 
the  vivid  recollection  of  his  manner  and  doctrine  as  a 
public  expositor  of  Divine  Truth,  brings  to  us  emotions 
peculiarly  solemn  and  tender.  While  the  moment  of 
separation  occasions  sensibilities  of  regret  and  sympathy, 
it  also  excites  the  tenderest  solicitude  for  his  future 
welfare.  May  the  great  Head  of  the  Church  who 
sep?rated  him  for  the  ministei'ial  work,  and  conferred 
on  him  his  peculiar  endowments,  still  longer  i>rotract 
the  period  of  his  usefulness,  kindly  protect,  in  his 
declining  age,  and  finally  crown  him  with  the  benedic- 
tion of  '  Well  done,  good  and  faithful  servant.'  " 

Agreeably  to  a  previous  understanding,  the  old  church 
at  Caatsban  recalled  Dr.  Ostrander.  This  Church 
is  the  mother  of  many  daughters,  and  the  number  of 
families  now  adhering  to  the  old  organization  were 
about  a  hundred,  while  the  communicants  numbered 
fifty-four.     With  unimpaired  ambition  for  the  work  of 


LIFE    OF    HENRY    OSTRANDER,    D.  D.  5/ 

his  Master,  he  devoted  the  remnant  of  his  time  to  this 
people,  and  the  annual  reports  of  the  church  exhibit 
gratifying  results  which  seemed  to  increase  with  the 
age  of  the  pastor. 

At  the  Commencement  exercises  of  Rutgers  College 
in  1844,  the  honorary  degree  of  Doctor  of  Divinity  was 
conferred  upon  Mr.  Ostkander  by  the  unanimous  vote 
of  the  Trustees  of  that  Institution.  It  was  worthily 
bestowed,  but  more  valued  by  his  friends  than  by  him- 
self; though  he  was  not  insensible  to  the  honor,  nor 
ungrateful  for  the  compliment. 

The  Classis  of  Ulster  had  now  become  so  extended, 
that  it  was  thought  expedient  to  divide,  setting  off  half 
their  number  to  be  formed  into  a  new  body  to  be  called 
the  Classis  of  Kingston.  It  was  proposed  to  consum- 
mate this  division  at  the  regular  Spring  session  of  1856. 
The  occasion  was  made  especially  interesting  by  an 
address  of  Dr.  Ostrander  in  response  to  an  address  by 
Dr.  Stitt  on  behalf  of  those  who  were  now  to  separate 
from  their  brethren.  We  are  indebted  to  the  Rev.  A. 
Dubois,  D.D.,  who  was  a  member  of  that  Classis  at  the 
time,  for  a  full  report  of  the  proceedings.  From  it  the 
following  remarks  of  Dr.  Ostrander  are  extracted  for 
their  worth  as  a  recorded  portion  of  his  ripe  experience. 

'Brethren:  For  more  than  fifty  years,  I  have  been  a 
minister  of  the  Ref onned  Dutch  Church ;  and  for  four 
and  forty  years  I  have  stood  connected  with  the  Classis 
of  Ulster.  I  shall  not  remain  in  it  much  longer,  for  I 
am  near  the  end  of  my  pilgrimage;  and  the  burden  of 
years  and  increasing  infirmities  grows  heavy  upon  me. 
I  thought  I  would  come  at  least  this  once  more,  as  yoiir 
meeting  was  so  near  my  own  habitation;  perhaps  it 
might  be  the  very  last  opportunity.     When  I  part  from 


58  LIFE    OF    HENRY    OSTRANDER,    D.  D. 

you  now,  brethren,  it  will  be  to  leave  you  to  work 
with  a  longer  portion  of  life  before  you  than  remains  to 
myself.  You  will  not  be  far  off;  and  my  brethren  will 
meet  you;  but  I  can  not  expect  it.  I  shall  not  see  your 
new  Classis;  others  may:  but  as  for  me  the  grave  is  my 
doom. 

'  I  said  that  for  four  and  forty  years  I  have  stood 
connected  with  this  Classis.  You  will  believe  that  in 
that  time  I  have  seen  many  changes,  and  have  acquired 
some  knowledge  and  experience.  And  you  will  allow  me 
— it  may  be  my  last  opportunity — to  speak  to  you  of  some 
things  I  wish  to  impress  upon  the  minds  of  my  younger 
brethren.  And  especially  would  I  speak  of  the  change 
which  your  observation  and  experience  will  work  upon 
the  character  of  your  preaching  and  ministry.  When  I 
began  to  preach,  I  confess  that  I  sought  to  adom  my 
discourses  with  the  beauties  of  human  literature,  and 
the  acquisitions  of  human  learning.  My  God,  forgive 
me  this  my  sin !  And  now,  as  for  the  Last  time  I  address 
my  young  brethren,  I  must  speak  plainly  to  them.  I 
hear  sermons  sometimes  that  have  too  much  of  mere 
ornamentation,  too  much  attention  to  style  and  adorn- 
ment, too  much  that  amuses  the  imagination,  rather 
than  convicts  the  conscience,  and  strikes  home  upon  the 
heart.  You  will  see  more  and  more  the  importance  of 
preaching  the  great  doctrines  of  the  gospel.  This  con- 
viction is  deepened  by  the  experience  of  my  whole  life 
and  ministry.  Preach  especially  the  depravity  of  our 
nature,  the  awful  depths  of  corruption,  misery  and  sin 
into  which  man  is  plunged;  our  entire  loss  of  all  that  is 
good,  and  of  all  ability  for  it;  the  derangement,  perver- 
sity, wretchedness,  and  awful  wickedness  of  the  human 
heart;  the  total  depravity  of  our  nature.     And  preach 


LIFE    OP    HENRY    OSTRANDER,    D.  D.  50 

Christ  for  salvation,  only  Christ.  Oh!  my  brethren, 
determine  to  know  nothing  among  your  people  but 
Christ  crucified.  We  must  have  life  by  the  gospel,  we 
must  have  our  salvation  from  Christ. 

'  Brethren,  now  we  are  to  constitute  two  Classes,  but 
we  part  from  you  with  the  warmest  feelings.  I  bid  you 
God  speed,  in  your  undertaking.  I  hope  to  hear  of 
your  great  prosperity,  but  I  shall  never  see  you  more. 
We  part  now,  not  to  meet  again  in  this  world ;  but  now, 
and  when  I  am  gone,  may  God's  richest  blessings  attend 
upon  all  you  do.  May  the  love,  the  protecting  provi- 
dence and  blessings  of  God  the  Father,  and  the  grace  of 
God  the  Son,  may  the  enlightening  influence,  and 
guiding,  and  sanctifying  power  of  God  the  Holy  Spirit 
ever  be  yours.     Brother,  farewell !' 

"  Dr.  OsTRANDER  appeared  feeble,  and  supported 
himself  on  a  cane.  His  whole  frame  seemed  languid, 
and  his  white  hair  told  of  a  long  sojourn  in  a  world  of 
decay.  His  countenance  however  was  full  of  emotion, 
and  his  eye  seemed  as  bright  as  when  half  a  century 
ago,  he  first  declared  his  Master's  message.  His  remarks 
were  delivered  in  a  solemn  and  impressive  manner.  We 
felt  that  the  scene,  the  actors,  and  the  whole  occasion 
were  unusual,  and  it  would  be  only  true  to  say  that 
many  hearts  throbbed  hard,  and  many  eyes  saw  only 
through  their  tears." 

In  1857  an  unusual  degree  of  interest  sprang  up  in 
Dr.  Ostrander's  congregation.  Prayer-meetings  were 
multiplied,  and  were  numerously  attended.  At  one 
communion  forty-seven  united  with  the  church  upon 
confession  of  their  faith.  All  the  time  and  strength  of 
the  pastor  were  severely  taxed,  but  willingly  and  joy- 
fully given  up  to  the  work.     A  few  advanced  in  years 


60  LIFE    OP    HENKY    OSTRANDER,    D.  D. 

became  subjects  of  grace,  but  the  greater  number  were 
from  the  ranks  of  the  young  and  middle  aged.  A  large 
proportion  of  these  new  members  were  found  quite 
limited  in  the  knowledge  of  scriptural  truth,  and  for 
their  benefit  the  pastor  established  a  Catechetical  Class, 
and  a  conference  for  the  general  improvement  of  the 
congregation  in  doctrinal  and  practical  Christianity. 
The  effort  was  blessed  in  largely  accomplishing  the  end 
for  which  it  was  intended. 

In  1860,  the  pastor  made  a  record  in  the  church  book, 
which  shows  that  the  state  of  religion  continued  very 
encouraging;  so  that  what  would  have  been  emblazoned 
as  a  revival,  by  many  at  the  present  day,  had  been  a  work 
of  grace  in  silent  progress  for  years ;  but  quietly,  solemnly 
and  effectually  accomplishing  the  great  end  of  the 
gospel.  In  relating  this  state  of  things  to  the  Chassis, 
the  pastor  said:  "The  rage  of  fanaticism  does  not  seem 
to  constitute  the  element  of  religious  action  among  our 
people;  but  a  deep  solemnity  of  mind.  Our  devotional 
meetings  are  quiet,  sometimes  solemn  and  impressive." 

The  advanced  age  of  Dr.  Ostrander  now  compelled 
him  to  notify  his  people,  that  he  was  fast  becoming 
unequal  to  the  work  upon  his  hands;  and  that  especially 
on  account  of  the  growing  interest  of  religion  among 
them,  he  thought  it  their  duty  to  seek  for  a  successor. 
The  consistory  "resolved,  that  it  was  their  wish  and  the 
wish  of  the  congregation  that  he  should  continue  as 
their  pastor  as  long  as  his  age  and  health  would 
permit."  The  pastor  consented  to  retain  his  relations 
to  them  until  January  1,  1862. 

The  last  entry  made  by  this  venerable  man  of  God, 
in  the  church  book  by  his  own  hand,  is  as  follows: 
"  During  the  ministry  of  Henry  Ostrander  in  this  town, 


LIFE    OF    HENRY    OSTRANI>i:R,    D.   D.  61 

Marriages  about  552;  Baptisms,  1133;  Members  received, 
627."  O,  how  few  are  the  Pastors  who  can  show  such  a 
record  of  members  received  by  their  own  individual 
instrumentality  into  the  Church  of  Christ  !  With  what 
exultation  might  he  have  rejoiced  over  the  noble  work 
so  long  continued  by  the  permission  and  gracious  direc- 
tion of  the  Lord-of  the  harvest !  Yet  Dr.  Ostrander 
was  not  the  man  to  boast.  Modesty  and  humility  ever 
dictated  his  descriptive  language  when  relating  his  own 
efforts  and  varied  experience,  laying  all  his  laurels,  with 
a  loving  heart,  at  the  feet  of  his  Master. 

When  the  period  arrived  which  had  been  designated 
for  the  severance  of  the  pastoral  relation,  continued  for 
so  long  a  time,  the  deepest  emotions  naturally  siibdued 
both  pastor  and  people,  the  sacredness  of  which  forbid 
any  thing  beyond  a  mere  mention.  The  Rev.  Dr. 
Gosman,  his  old  friend  and  co-laborer  of  the  Classis 
of  Ulster,  was  invited  to  superintend  the  formalities  of 
the  dissolution;  and  having  so  done,  he  annexed  his 
name  to  a  report  that  "the  whole  transaction  of  the 
dismission  was  harmonious,  amicable  and  pleasant." 
This  was  signed  and  dated  April  7,  1862. 

The  Classis  of  Ulster  met  on  the  15th  of  that  month, 
when  Dr.  Gosman  rendered  the  report  upon  which  the 
Classis  proceeded  to  act.  It  was  not  to  be  expected 
that  he    could  refrain  from   the  following  statement: 

"  The  duration  of  this  relation  is  unusual,  and  rarely  can 
such  a  record  be  made  of  the  continuance  of  ministerial 
.  labor  in  one  field,  contrasting  strongly  with  the  present, 
in  which  the  incumbent  may  be  said  to  be  '  a  xoay far- 
ing man,  that  tiirneth  aside  to  tarry  for  the  night.'' 
The  church  of  Caatsban  is  one  of  the  most  ancient 
churches  of  the  Reformed  Dutch  Church  of  our  State 


62  OFK    OF    HENRY    OSTRANDER,    D.  X). 

(founded  in  1732.)  The  original  territory  was  large, 
but  in  the  revolutions  of  time,  new  organizations  have 
circumscrihed  its  limits. 

"  The  Heavenly  Husbandman  seems  to  have  regarded 
it  as  a  vine  of  his  own  planting,  and  amidst  all  the 
shakings  and  changes,  tlie  aged  pastor  was  surrounded 
by  those  on  whom  in  infancy  he  had  sprinkled  the 
symbol  of  consecration  to  God,  and  were  enrolled 
among  the  professed  followers  of  the  Lamb;  and,  as 
becoming  their  descent  from  a  generation  who  had 
themselves  been  trained  to  esteem  him  very  highly  for 
his  work's  sake,  they  cherished  with  filial  love  their 
pastor,  and  yielded  with  a  struggle  to  the  closing  of  his 
labors. 

"  The  deeply  solemn  and  tender  address  of  the  retiring 
pastor  awakened  profoimd  emotions,  and  formed  a 
fitting  close  to  his  able  and  instructive  ministry;  while 
my  own  thoughts  were  carried  forward  to  that  day 
when  pastor  and  people  shall  stand  before  the  Chief 
Shepherd,  realizing  the  conception  of  the  poet, 

"  And  when  the  last  stupendous  morning  springs 
Big  witli  tlie  fate  of  all  terrestrial  things, 
Then,  lioly,  liappy  sliepherd,  thou  slialt  stand 
Witli  all  thy  ransomed  sheep,  at  Christ's  right  hand. 
Receive  thy  great  reward !     To  glory  rise, 
And  like  a  star,  illume  the  upper  skies  !" 

Released  from  the  beloved  charge  in  which  he  had  so 
faithfully  served  for  half  a  century.  Dr.  Ostrandeb 
retired  upon  his  own  farm,  where  his  time  was  extended 
to  the  period  of  ninety-one  years  and  eight  months.  The 
end  of  this  long  web  of  life  unfolded  the  usual  thrums 
of  exhaustion  incident  to  old  age  ;  yet  while  his 
tabernacle  was  a-taking  down,  his  active  mind  remained 


l.IKK    OF    HENKY    OSTRANDKR,    D.   D.  63 

uiiiiiipaired;  and  upon  all  occasions  admitting  the  eifort, 
he  ceased  not  to  preach  "  the  unsearchable  riches  of 
Christ."  His  presence  in  the  sanctuary  was  always  a 
matter  of  interest  to  pastor  and  people,  and  his  voice  in 
prayer  and  brief  addresses,  always  heard  with  alFectionate 
attention.  By  the  Classis  of  Ulster  he  was  beloved  as 
their  own  honored  patriarch,  and  by  the  people  compos- 
ing its  churches,  he  was  held  to  be  an  impersonation  of 
greatness  as  a  preacher,  and  of  goodness  as  a  man; 
whose  long  and  well  directed  influence,  like  the  light  of 
day,  had  given  hue  and  color  to  many  plants  of  renown 
in  the  garden  of  the  Lord. 

But,  at  length,  he  was  confined  to  the  precincts  of  his 
own  home;  yet,  like  him  to  whom  an  angel  said,  "  O  man 
greatly  beloved,  fear  not:  peace  be  unto  thee;  be  strong, 
yea,  be  strong;"  he  was  comforted  by  the  increase  of 
faith,  and  the  infusion  of  spiritual  energy.  His  soul,  like 
a  retired  merchant  having  withdrawn  from  worldly 
cares,  lived  upon  her  wealth  of  piety  and  peace,  Avaiting 
with  "earnest  expectation"  to  hear  the  call:  "Come." 

The  last  prayer  he  uttered  in  family  worship  was 
unutterably  tender.  With  pathos  and  unusual  energy, 
he  prayed  for  a  blessing  on  those  he  had  to  leave;  he 
prayed  for  the  church,  for  the  coming  of  the  Lord;  for 
the  millennial  glory.  On  the  morning  of  the  day  on  which 
he  died,  he  arose  and  partook  of  some  breakfast,  but 
soon  after  assistance  was  called  to  replace  him  in  an 
elevated  position  in  bed.  The  call  from  above  then 
came,  and  dropping  his  head,  his  hand  clasping  that  of 
his  daughter  near  him,  the  last  words  he  uttered — O 
how  beautiful!  —  were  responsive:  "My  heavenly 
Father!"     And  so  he  fell  asleep,  November  22,  1872. 

When   a   noble   vessel,    long    completing,   is    finally 


64  LIFE    OF    HENRY    OSTRANDER,    D.   T>. 

launched,  she  glides  along  her  ways  in  stately  movement 
amid  the  shouts  of  an  admiring  throng.  So,  our  aged 
brother  moved  out  of  time  into  eternity,  and  ministering 
angels,  we  have  reason  to  believe,  hailed  the  movement 
of  his  passage  into  the  joys  of  his  Lord.     Now 

"  See  where  he  walks  on  yonder  mount  that  lifts 
Its  summit  high,  on  the  right  hand  of  bliss. 
Sublime  in  glory,  talking  with  his  peers 
Of  the  incarnate  Saviour's  love,  and  passed 
AfHiction  lost  in  present  joy!     See  how 
His  hands,  enraptured,  strike  the  golden  lyre! 
As  now,  conversing  of  tlie  Lamb,  once  slain, 
He  speaks;  and  now,  from  vines  that  never  hear 
Of  winter,  but  in  monthly  liarvest  yield 
Their  fruit  abundantly,  he  plucks  the  grapes 

•  Of  life!" 

The  funeral  procession,  with  measured  tread,  bore  his 
body  to  the  Church  of  Saugerties.  O  what  tender 
associations  clustered  around  that  place  of  worship,  and 
crowded  within  that  hour  of  service !  He  who  had  so 
often  addressed  assemblies  gathered  on  similar  occasions, 
himself  was  now  the  coffined  dead.  Other  voices  must 
now  be  heard  in  doing  for  him  what  he  had  done  for 
hundreds.  How  solemn  the  reflection  that  these  voices, 
with  all  others  of  our  brethren  thus  expended,  shall  soon 
be  hushed  in  silence  !  O,  what  is  life  ?  "  It  is  even  a 
vapor  that  appeareth  for  a  little  time,  and  then  vanisheth 
away."  Time  is  the  Niagara  of  eternity,  ceasing  never, 
day  nor  night,  to  pour  its  constant  flood  over  the  awful 
precipice  ;  while  human  tears,  like  its  widened  spray,  and 
human  wailings  like  its  incessant  roar,  cease  not  for  a 
moment.  O  sin,  mother  of  woe !  No  thought  can  reach 
the  depths  of  anguish  due  to  thee,  no  language  has  a 
fitting  phrase  to  tell  the  meaning  of  thy  horrid  name ! 


LIFE    OF    HENRY    OSTBANDER,    D.  D.  65 

But  there  is  a  bow  upon  that  spray :  "  Death  is  the  wages 
of  sin,  but  the  gift  of  God  is  eternal  life  through  Jesus 
Christ  our  Lord."  Hence,  in  spite  of  death,  it  is  a  great 
gain  to  die.  From  a  state  of  sin  and  sorrow  where 
pleasure  interlocks  with  pain,  the  christian  passes 
througli  a  short  dark  tunnel  into  the  blaze  of  heavenly 
glory ;  for  "  to  be  absent  from  the  body,  is  to  be  present 
with  the  Lord."  We  therefore  can  enter  the  sanctuary 
for  a  funeral  service  with  tears  of  joy,  when  a  trophy  of 
reclaiming  grace  is  transferred  from  the  battle  ground  of 
sin  and  death,  to  the  glorious  place  prepared  for  it  by 
the  Captain  of  our  salvation. 


66  LIFE    OF    HENRY    OSTRANDER,    U.  D. 


FUNERAL   SERVICES. 


The  services  held  within  the  Church  of  Saugerties 
upon  the  occasion  of  carrying  him  to  his  burial,  were 
very  impressive.  The  building  was  thronged  by 
those  whose  fathers  had  been  the  parishioners  and 
warm  friends  of  the  deceased,  whom  they  had  been 
taught  to  revere;  and  they  came  to  commingle  their 
sympathies  as  participants  in  a  common  sorrow. 

These  services  were  opened  with  Invocation,  and  the 
reading  of  the  ninetieth  Psalm  by  the  pastor  of  the 
church,  the  Rev.  O.  H,  Cobb. 

The  727th  Hymn,  "  Hear  what  the  voice  from  Heaven 
proclaims,"  etc.,  was  then  sung,  with  an  evident  feeling 
of  impressiveness  pervading  the  congregation. 

Prayer  was  then  offered  by  the  Rev.  N.  F.  Chapman, 
who  was  the  pastor  of  Dr.  Ostrander's  old  congregation 
at  Caatsban.  After  which  the  following  address  was 
delivered  by  the  Rev.  Dr.  J.  C.  F.  Hoes,  the  subject  of 
which,  by  request  of  the  family,  was  "  Dr.  Ostrander's 
relation  to  the  Classis  of  Ulster." 

"Help,  Lord;  for  the  godly  man  ceaseth:   for  the  faithful 
fail  from  among  the  children  of  men." 

"Another  standard-bearer  has  fallen.  He,  whom  the 
most  of  us  have  been  accustomed  to  regard  as  a  very 
aged    man,   (for   nearly  thirty   years   since,  when    the 


LIFE    OF    HENEY    OSTBANDER,    D.  D.  67 

speaker  first  became  acquainted  with  him,  he  was  then 
older  than  the  speaker  now  is,  himself,)  is  no  more. 
Yes,  the  aged  and  venerable  Dr.  Henkt  Ostrander, 
full  of  honors  and  of  years,  having  attained  more  than 
four-score  and  ten,  (Job  5:  26)  'has  come  to  his  grave, 
in  a  full  age,  like  as  a  shock  of  com  cometh  in  his 
season.' 

"  The  period  of  Dr.  Ostrakdee's  ministry  is  contem- 
poraneous with  the  history  of  the  present  century. 
Having  finished  his  theological  studies,  he  was  licensed 
by  the  Classis  of  Paramus  to  preach  the  gospel,  in  the 
year  A.D.  1800.  He  very  soon  received  a  call  from  the 
Reformed  Dutch  Church  of  Coxsackie,  to  become  its 
pastor,  which  he  accepted,  and  appeared  before  the 
Classis  of  Albany  to  be  examined  for  ordination  and 
installation.  His  trial  sermon  was  preached  before  that 
Classis  (convened  in  the  Church  of  the  Boght)  on  the 
29th  of  September,  1801,  from  Deut.  6:  4,  as  the  text — 
'  Hear,  O  Israel,  the  Lord  our  God  is  one  God.'  By 
the  appointment  of  Classis,  he  was  inducted  into  the 
ministerial  and  pastoral  oflfice,  in  connection  with  the 
Church  of  Coxsackie,  by  the  Rev.  Hermanns  Van  Stuysen, 
pastor  of  the  Churches  of  Heldenberg,  Salem  and 
Jerusalem ;  Dr.  Dirk  Romeyn  of  Schenectady,  and 
John  B.  Johnson  of  Albany,  on  the  21st  day  of  October, 
1801.  Among  the  people  of  his  first  love,  he  labored 
faithfully  and  successfully  for  a  period  of  nearly  ten 
years,  when  he  was  called  to  the  pastorate  of  the 
Church  of  Catskill,  at  that  time  connected  with  the 
Classis  of  Ulster.  On  the  24th  May,  1810,  a  call  was 
extended  to  him  by  the  Church  of  Catskill  and  was 
approved  by  the  Classis  of  Ulster,  and  soon  thereafter, 
he  was,  by  the  appointment  of  Classis,  installed  as  its 


68  LIFE    OF   HENEY    OSTEANDER,    D,  D. 

pastor  by  the  Rev.  Dr.  John  Gosman.  His  ministry  at 
Catskill  was  of  brief  continuance,  for  on  the  5th 
November,  1811,  the  Classis  approved  a  call  extended 
to  him  by  the  Church  of  Caatsban  ;  and,  by  the 
appointment  of  Classis,  he  was  installed  at  Caatsban  on 
the  27th  September,  1812,  by  the  Rev.  Stephen  Goets- 
chius  of  Marbletown.  Dr.  Osteandee  remained  pastor 
of  the  Church  of  Caatsban  for  fifty  years.  Here  he 
spent  the  prime  and  vigor  of  his  life  in  close  application 
to  study,  and  in  labors  abundant  for  the  spiritual  wel- 
fare of  the  people  committed  to  his  charge.  Here,  also, 
he  spent  his  declining  years,  and  when,  in  the  provi- 
dence of  God,  in  consequence  of  the  increasing  infirmi- 
ties of  age,  he  resigned  his  pastoral  charge,  the  Rev. 
Dr.  Gosman,  who  had  fifty-one  years  before  installed 
him  as  pastor  of  the  Church  of  Catskill,  presided  in  the 
Consistory  of  Caatsban,  at  his  dismission  from  that 
church. 

"  Dr.  OsTEANDEE  was  the  connecting  link  between  the 
past  and  present  generation  of  ministers  of  our  Church, 
residing  on  the  west  bank  of  the  Hudson  River.  In 
early  life,  contemporary  in  this  Classis  with  Peter  and 
Moses  Froeligh,  Jesse  Forda,  Stephen  Goetschius,  Peter 
S.  Wynkoop,  Peter  Overbach,  Jacob  Brodhead,  John 
Gosman  and  Isaac  N.  Wyckoff,  {venerahilia  nomina,)  he 
has  survived  them  all,  only  to  be  regarded  by  his 
present  contemporaries  as  the  venerable  father — nay, 
patriarch  of  our  Classis. 

"In  ISIO,  when  Dr.  Osteandee  became  a  member  of 
the  Classis  of  Ulster,  within  its  boundaries  were  included 
all  Churches  on  the  west  side  of  the  Hudson  River 
above  the  Highlands  as  far  north  as,  and  including 
Catskill,  embracing  the  territory  at  present  composing 


LIFE    OP   HENRY   OSTRANDER,    D.  D.  69 

the  Classes  of  Orange,  Kingston,  Ulster  and  a  part  of 
Greene. 

"For  a  period  of  sixty-two  years,  the  deceased  has 
been  more  or  less  closely  identified  with  the  history  of 
these  Churches.  During  this  protracted  period  of  time, 
extending  through  more  than  two  generations,  he  has 
witnessed  seasons  of  adversity  and  prosjjerity — religious 
declension  and  revival — strife  and  peace ;  and  with 
them  all  has  been  closely  allied;  and  in  them,  was  a 
prominent  actor. 

"  At  the  time  of  his  connection  with  the  Classis,  the 
Church  of  Esopus  was  in  painful  state  of  dissension. 
This  was  followed  by  a  protracted  controversy  in  the 
Church  of  Kingston,  arising  fi-om  the  introduction  of 
the  English  language  in  conducting  the  public  services 
of  the  sanctuary.  The  older  members  of  the  Church 
and  congregation  could  not  tolerate  this  innovation, 
and  were  tenacious  to  have  preaching  in  their  vernacular 
tongue — the  younger  jjortion  of  the  congregation  could 
not  understand  the  Dutch,  and  they  demanded  preach- 
ing in  English;  and  thus  the  controversy  waxed  warmer 
and  warmer — hotter  and  hotter;  affecting  not  only  the 
Church  of  Kingston  and  the  Classis  of  Ulster,  but 
involving  both  the  Particular  and  General  Synods.  So 
fiercely  was  this  controversy  carried  on  that  the  Classis 
of  Ulster  was  on  the  point  of  seceding  from  the  jurisdic- 
tion of  the  Particular  and  General  Synods;  and  it  was 
only  allayed  by  the  pacific  action  of  the  latter,  and  by 
transferring  the  Church  of  Kingston  from  the  Classis  of 
Ulster  to  the  Classis  of  Poughkeepsie,  on  the  east  side 
of  the  Hudson  Rivei-.*     Some  ten  or  twelve  years  sub- 

*  Since  the  delivery  of  this  address,  its  author  has  been  informed,  and  led  to 
believe,  that  Dr.  Ostbander  was  the  originator  of  the  "pacific  action  "  referred  to. 


10  LIFE    OF   HENRY    OSTBANDBR,    D.  D. 

sequently  to  the  adjustment  of  these  diflSculties,  the 
large  and  influential  Church  of  Rochester  was  agitated 
by  internal  dissensions,  which  seriously  retarded  its 
prosperity,  and  at  one  time  threatened  its  perpetuity. 

"  Other  serious  ecclesiastical  difficulties  subsequently 
arose  in  other  churches,  to  which  time  will  not  allow  me 
even  to  allude. 

"  The  prominent  and  active  part  which  the  deceased 
took  in  the  adjustment  of  these  complicated  and 
embarrassing  difficulties  illustrated  several  of  the  more 
prominent  traits  of  his  character,  and  it  is  for  this 
purpose  alone  that  I  allude  to  them. 

"  Many  of  the  papers,  connected  with  these  contro- 
versies, found  on  the  records  of  our  Classis,  are  the 
productions  of  his  vigorous  pen.  For  perspicuity  and 
vigor  of  style— for  potency  of  logic,  they  stand  unrivalled. 
His  mighty  mind,  vigorous  and  active,  was  fruitful  in 
devices  to  adjust  ecclesiastical  strifes.  In  crises  like 
these,  he  rose  to  the  dignity  of  a  lofty  manhood,  in 
firmness  of  purpose,  and  in  determination  not  to  yield 
in  matters  of  principle,  while  at  the  same  time  he  was 
kindly  yielding  in  matters  of  expediency.  He  was  a 
bold,  fearless  and  formidable  advocate,  and  few  men, 
either  of  the  laity  or  clergy,  were  able  or  prepared  to 
meet  him  on  the  field  of  controversy,  or  in  the  arena  of 
extemporaneous  debate.  I  have  often  listened,  with 
admiration,  to  his  process  of  reasoning;  although  at  the 
same  time  he  swayed  and  controlled  my  feelings,  he 
failed  to  convince  my  judgment.  It  was  difficult  to 
detect  the  fallacy  of  the  logic,  for  it  was  faultless; — it 
was  so  consecutive,  that  conceding  his  premises,  his 
conclusions  were  irresistible. 

"  But  while  he  was  decided,  and  at  times  imperious, 


LIFE    OP    HENRY    OSTRANDER,    D.  D.  71 

he  was  also  equally  magnanimous,  kind  and  conciliatory, 
ever  ready  for  the  adjustment  of  difficulties  by  mutual 
concessions  and  compromises,  of  which  his  mind  was 
fruitful.  So  that  while  he  was  regarded  as  the  great 
polemic,  he  was  equally  distinguished  as  the  great 
pacificator  of  the  Chassis. 

"His  advanced  age,  large  experience,  and  varied 
attainments  in  learning,  led  us  all  to  regard  him  not  so 
much  in  the  light  of  a  brother,  as  of  a  father.  Even  the 
most  aged  of  us  were  willing  to  sit  at  his  feet,  and  to 
receive  with  docility  the  lessons  of  counsel,  admonition, 
and  even  of  reproof,  which  might  drop  from  his  paternal 
lips.  We  often  repaired  to  him  for  counsel  in  matters 
of  moment  affecting  ourselv€;s,  and  the  churches  com- 
mitted to  our  care;  and  w^e  have  generally  found  it 
safe  to  carry  his  advice  into  execution. 

"  It  was  his  delight  to  dive  into  the  abstract  questions 
of  Philosophy  and  Theology,  and  to  explore  their 
mysteries.  In  these  departments  of  learning  he  became 
an  adept;  and  was,  therefore,  for  many  years  honored 
as  being  the  standing  examiner  of  the  Classis  on  these 
subjects. 

"His  intercourse  with  his  ministerial  brethren  was 
marked  with  the  dignity  and  courtesy  of  a  christian 
gentleman  of  the  olden  school. 

"Warm  and  strong  in  his  affections,  he  wound  his 
way  into  our  hearts,  and  securing  in  return  our  confi- 
dence and  love — yes,  we  loved  him  as  a  brother  in 
Christ,  and  as  a  father  in  the  common  ministry  of  the 
gospel.  We  have  already  deplored  the  absence  of  his 
venerable  form,  his  whitened  locks,  and  his  sage  coun- 
sels, in  our  ecclesiastical  assemblages.  Who  shall  arise 
to  fill  his  place  ?   On  whom  shall  the  mantle  of  Elijah  fall  ? 


72  LIFE    OF    HENEY    OSTKANDER,    D.  D. 

"  But  I  fear  I  may  have  already  trespassed  upon  the 
fifteen  minutes  of  time  assigned  me  for  this  address. 

*'  Instead  of  saying  any  thing  more  myself,  I  prefer 
that  the  venerable  and  venerated  dead  shall  speak  for 
himself,  and  utter  his  own  words  of  parting  counsel  and 
affection. 

"  Among  the  papers  in  the  archives  of  the  Classis  of 
Ulster,  will  be  found  a  letter,  of  recent  date,  addressed 
by  our  departed  father  himself,  to  his  brethren  in  the 
ministry  composing  the  Classis.  As  it  contains  his 
views  on  varied  interesting  and  important  subjects,  as 
well  as  an  expression  of  his  feelings  towards  each 
individual  member  of  the  Classis,  we  deem  it  appro- 
priate to  this  funeral  occasion,  and  a  fitting  close  to 
what  we  have  to  say,  to  read  this  letter." 

"Saugerties,  April  16,  1871. 

"Dear  Brethren: — I  must  first  of  all  apologize  for  my 
non-attendance  at  some  of  the  previous  meetings  of 
your  reverend  body,  by  alleging  indisposition  and  the 
painful  infirmities  of  extreme  age.  I  feel  constrained 
to  report  to  you  that  my  decrepitude  and  diseases  are 
constantly  increasing,  so  that  I  am  compelled,  every 
moment,  solemnly  to  anticipate  the  near  completion  of 
my  earthly  career.  May  the  precious  Redeemer,  on 
whom  I  rely,  gently  loosen  the  cords  of  life,  and  in  his 
own  time,  permit  the  old  unworthy  sinner  '  to  enter  into 
the  rest  that  remaineth  for  the  people  of  God.' 

"  I  congratulate  all  my  brethren  on  the  events  which 
predict  the  gradual  dethronement  of  the  '  Man  of  Sin.' 
The  tenth  part  of  the  old  empire  of  Rome  is  rapidly 
falling.  The  eldest  son  of  the  church  is  marvelously 
stricken.     '  The  time,  times  and  half  a  time — the  forty- 


LIFE    OP   HENRY    OSTRANDER,    D.  D.  IS 

two  months — the  three  years  and  a-half,'  so  prominent 
in  prophecy,  are  about  to  be  gloriously  and  luminously 
accomplished.  Now  is  the  time  for  faith  to  become 
more  clear,  more  animated,  more  operative  and  laborious, 
and  the  ministers  of  Christ  to  arise  from  their  apathy 
and  inglorious  remissness,  in  which  all  of  us  have  so 
long  ignominiously  slumbered.  Amidst  the  triumphs 
of  divine  truth,  are  there  not  palpable  indications  of 
increasing  audacity,  violence,  corruption  and  false  alarm 
on  the  part  of  the  enemy  ? 

"But  amidst  all  this  degeneracy,  how  little  is  the 
amount  of  my  ability  to  co-operate  !  I  am  seldom  free 
from  pain  —  mournful  inconvenience,  distressful  dis- 
quietude, and  agitations  of  unbelief.  Occasionally, 
only,  can  I  attend  the  devotions  of  the  sanctuaiy. 
Sometimes  indeed  I  gladly  assist  by  short  exhortations. 
How  melancholy  the  condition  of  one  who  has  preached 
so  long,  and  now  can  preach  no  more  !  How  sad  the 
bereavement  of  so  precious  a  privilege.  With  many 
emotions  of  sadness  and  grief  do  I  recollect  my  former 
unfaithfulness  and  deplorable  omissions  !  Irrevocable 
errors  !  In  the  mean  time  when  I  look  abroad,  I  see 
much  to  regret.  How  frequent  and  deplorable  the 
removal  of  ministers  !  What  agitations  and  strife  in 
some  congregations, — what  disregard  of  some  vital 
doctrines  of  Christianity  !  What  contempt  of  heart- 
religion,  what  languor  in  devotion !  What  guilty 
remissness  in  myself  and  others  !  Be  persuaded,  dear 
brethren,  that  I  am  comforted  by  the  thought  that  your 
ministrations  are  in  some  degree  successful.  Permit  me 
also  to  say,  without  consciousness  of  flattery  or  false- 
hood, that  my  secret  supplications  to  heaven  are  made 
not  only  for  the  Classis  in  general,  but  also,  every  day. 


74  LIFE   OF    HENRY   OSTEANDER,    D.  D. 

I  present  your  names  individually  before  the  Throne; 
and  I  pray  that  you  will  not  cease  to  be  faithful  in  duty 
in  the  midst  of  labor,  fatigue  and  trouble;  that  you 
inculcate  gospel  truth  in  all  simplicity,  never  failing  to 
feed  the  lambs  of  the  flock;  that  you  may  edify  the 
spiritually  hungry.  While  I  am  going  to  the  place 
prepared  for  me  to  glorify  the  blood  of  the  Lamb,  may 
you  be  long  continued  in  your  places  to  'note  the 
passing  tidings  of  the  times,'  to  rejoice  in  the  dealings 
of  God's  providence,  'valiant  for  the  truth,'  until  the 
period  of  your  labor  has  expired,  and  you  join  me 
among  the  throng  who  shall  sing  forever  the  song  of 
'Moses  and  the  Lamb,' 

'  The  God  of  mercy  from  above 
Give  light,  and  life,  and  power  of  love  !' 

"Finally,  will  you  not  pray  for  an  aged  departing 
brother  who  would  fain  commune  with  you  on  earth; 
hopes  soon  to  pass  over  '  Jordan,'  and  at  the  appointed 
time  would,  around  the  throne  of  God,  grasp  you  in  his 
embrace,  and  bestow  upon  you  all  a  thousand  blessings 
with  feelings  of  endless  love  ? 

Henry  Osteander." 

"  N.  B. — My  age  is  90 — eyes  dim — natural  force 
abated — consequently  I  say  of  this  paper  Hie  labor, 
hoc  opus  est.'''' 

"  What  more  can  we  say  ?     Nothing  more, 

'  Servant  of  Christ,  well  done. 

Rest  from  thy  loved  employ. 
The  battle  fought,  the  vict'ry  won, 

Enter  thy  Master's  joy.'  " 

This  was  succeeded  by  an  address  by  Dr.  C.  Van  Sant- 
voord,  which  is  as  follows: 


LIFE    OP    HENRY    08TRANDER,    D.  D.  75 

"Three  years  ago  I  was  present  in  Chicago,  at  the 
first  meeting  of  the  graduates  of  Union  College,  having 
their  homes  in  the  Northwest.  All  graduates  of  the 
College  living  in  that  region,  whose  addresses  could  be 
learned,  had  received  invitations  to  the  re-union. 
Among  the  answers  received  of  those  not  able  to  attend, 
was  one  of  singular  interest,  the  reading  of  which  at 
the  table,  produced  a  deep  impression  on  the  company. 
It  was  a  letter  written  with  tremulous  hand,  but 
vigorous  in  expression  and  graphic  in  reminiscence  and 
detail,  by  the  Rev.  Hubbell  Loomis,*  of  Upper  Alton, 
Illinois,  then  ninety-four  years  old,  and  who  had 
graduated  from  Union  College  in  1799,  one  year  before 
the  opening  of  the  present  century. 

"  The  circumstance  got  into  the  newspapers,  and  it 
was  widely  published,  that  this  patriarchal  man  was 
the  oldest  graduate  then  living  in  the  United  States. 
This  statement  I  knew  to  be  erroneous,  and  made  the 
correction  publicly.  I  knew  two  men,  at  least,  then 
living,  who  had  graduated  from  the  same  College,  in 
the  same  year,  1799,  and  who  thus  were  as  old,  in  point 
of  graduation,  as  Mr.  Loomis.  One  of  these  is  the  Rev. 
Herman  Vedder  of  the  Reformed  Church,  still  living  at 
the  age  of  ninety-four.  The  other  is  the  venerable 
man  whose  remains  are  lying  before  us,  and  who,  having 
'served  his  generation  by  the  will  of  God,'  has,  at 
length,  'an  old  man  and  full  of  years,'  fallen  asleep,  to 
be  awakened  only  when  the  graves  shall  open  at  the 
trump  of  God  ! 

"  Ninety  years  !  It  is  a  long  time  to  live.  To  the 
child  looking  into  the  future,  it  seems  an  indefinitely 
remote  if  not  unreachable  boundary.     To  one,  even  with 

*  Since  deceased. 


76  LIFE    OP    HKNEY    OSTBANDER,    D.  D. 

the  dew  of  his  youth  upon  him,  the  interval  looks  vast 
indeed,  between  life's  dawn  and  four-score  years  and 
ten.  Looking  backward,  however,  over  the  steps 
trodden,  changes  everything.  Years  shrivel,  illusions 
are  dispelled,  and  life  stands  forth  to  view  in  its  real 
brevity.  'Few  and  evil  have  the  days  of  the  years  of 
my  life  been,'  said  Jacob,  as  he  surveyed  the  span 
which  separated  his  one  hundred  and  thirty  years  from 
his  childhood  in  his  father's  tent.  It  is  the  uniform 
experience  of  the  aged.  To  the  hoary-headed  traveller, 
'  leaning  on  the  top  of  his  staff '  as  the  evening  closes  in, 
the  comparison  of  the  life-journey  to  'a  dream,'  'an 
hand-breadth,' '  a  weaver's  shuttle,'  is  clear  as  a  sunbeam 
in  its  fitness  and  force. 

"But  a  very  long  life,  whether  it  seem  short  or  not, 
is,  after  all,  only  an  incident  in  a  man's  career.  To  say 
of  a  man,  that  he  died  full  of  years,  if  nothing  more  can 
be  said  of  him,  is  not  to  say  much.  He  is  an  exception, 
it  is  true,  to  the  general  rule.  He  began  life  with 
millions  of  infants  who  never  got  beyond  the  time  of 
infancy,  with  millions  of  children  who  never  got  beyond 
the  period  of  childhood,  with  other  millions  of  youth 
and  middle-aged  people  who  never  got  beyond  these 
periods  respectively.  This  man  has  outlived  the  count- 
less millions  who  have  fallen,  at  various  stages  of  life, 
strewed  like  autumnal  leaves  over  all  the  face  of  the 
world.  We  point  to  such  aged  survivor  as  something 
exceptional,  something  out  of  the  ordinary  course  of 
events.  It  is  a  noticeable  thing,  this  extreme  age. 
But  if  there  has  been  nothing  positive  or  marked  about 
the  person's  character,  either  good  or  bad,  the  circum- 
stance of  age.  itself  is  not  of  much  account.  If  all  these 
years  have   been  merely  a  blank,  how  great   is   that 


LIFE    OF    HENRY   OSTBANDER,    D.  D.  77 

blankness  !  The  person  might  have  died  at  one  time  as 
well  as  another  and  society  been  neither  worse  nor 
better  for  his  removal.  But  if  the  aged  person  had 
been  strongly  marked  in  life  and  character  by  moral 
obliquities,  a  lover  and  doer  of  evil,  continually,  then, 
the  more  the  years,  the  greater  the  infamy.  No  crown  of 
honor,  wrought  of  the  good  deeds  and  christian  charities 
of  a  long  life  would  adorn  his  hoar  hairs.  Old  as  he 
might  be,  none  would  be  found  so  poor  as  to  do  him 
reverence  in  life  or  bless  his  memory  in  death.  Extreme 
age  would  be  just  as  remarkable  in  his  case  as  in  that 
of  other  men  as  old  as  he.  But  with  the  wonder 
occasioned  by  this,  would  be  mingled  another  wonder 
expressed  by  the  question  of  Job:  'Wherefore  do  the 
wicked  live,  become  old,  yea,  are  mighty  in  power?' 
Of  all  the  inscrutable  things  beneath  the  sun,  one  of  the 
chiefest  is,  the  lengthening  out  to  extreme  old  age  of 
the  life  of  a  man  whose  whole  career  has  been  a  defiance 
of  God,  and  a  continuous  blow  struck  at  the  highest 
interests  and  well-being  of  man. 

"  On  the  other  hand  '  the  hoary  head  is  a  crown  of 
glory,  if  it  be  found  in  the  way  of  righteousness.'  This 
is  the  engaging  picture  divinely  painted,  of  an  aged 
servant  of  the  Lord.  He  wears  a  crown  even  before  his 
translation,  and  his  honored  white  hairs  are  that  crown; 
a  crown,  too,  the  lustre  of  which  increases  with  increas- 
ing years.  This  is  God's  fiat,  and  human  laws,  opinions, 
fashions,  cannot  set  it  aside.  The  man  who  does  what  he 
can  as  beneath  God's  eye,  to  advance  the  cause  of  truth 
and  righteousness,  of  morals  and  religion,  who  brings 
good  tidings  to  the  poor,  who  comforts  the  sorrowing 
and  forlorn,  warns  against  snares  and  dangers,  and 
'points  the  strayed  to  the  Good  Shepherd's  fold'  for 


"78  LIFE    OF    HENRY    OSTRANDER,    D.  D. 

safety,  who  instills  wholesome  lessons  into  youthful 
minds  to  form  them  for  usefulness  and  honor,  and  who, 
in  his  sphere,  is  prompt  and  constant  to  benefit  and 
bless  man  and  society — such  a  man,  wherever  found,  is 
a  power  for  good  in  community,  whose  work  is  benefi- 
cent, and  whose  memory,  when  he  passes  away,  is 
fragrant.  If  he  maintain  this  character,  and  continue 
these  labors  for  well-nigh  a  century,  his  power 
strengthens,  and  his  influence  brightens;  for,  'the  path 
of  the  just  is  as  the  shining  light  which  shines  more  and 
more  unto  the  perfect  day.'  May  we  not  fitly  say,  that 
the  white  hairs  which  press  the  lifeless  brow  of  him  who 
lies  before  us,  form  such  a  crown  as  this  ? 

"  Our  departed  father's  life-work  is  known  to  you  all. 
His  ministry  began  almost  with  the  century.  He  was 
licensed  to  preach  in  1800,  and  in  1801  he  entered  on 
his  chosen  work  at  Coxsackie,  as  pastor  of  the  Reformed 
Dutch  Church  there,  then  a  large  and  influential  body. 
He  continued  to  serve  this  church  till  1812,  rendering 
additional  services  for  two  of  the  last  years  of  this 
period  to  the  Reformed  Dutch  Church,  in  the  town  of 
Catskill. 

"In  1812,  sixty  years  ago,  he  accepted  a  call  to  the 
Reformed  Dutch  Church  of  Caatsban.  This  congrega- 
tion, at  that  time,  spread  over  a  wide  territory, 
embracing  within  its  compass  Saugerties,  Maiden, 
Plattekill  and  Blue  Mountain,  in  all  of  which  places, 
self-sustaining  churches  have  since  arisen.  The  Church 
of  Saugerties  was  built  in  1825,  to  accommodate  the 
wants  of  a  fast-growing  village,  and  Dr.  Ostrander 
continued  to  minister  to  the  people  who  erected  it, 
performing,  also,  regular  services  at  Caatsban  till  1840, 
when  it  was  found  desirable  to  have  the  two  churches 


LIFE    OF    HENRY    OSTBANDER,    D.  P.  19 

maintain  separate  organizations,  each  supporting  its  own 
pastor.  His  services  were  thereafter  confined  to  Caats- 
ban,  whose  limits  had  grown  gradually  narrower  in 
consequence  of  the  erection  of  other  churches  around  it. 
In  this  quiet  and  pleasant  field,  surrounded  by  loving 
parishioners,  he  continued  laboring  faithfully  and 
acceptably  till  1862,  when  he  had  passed  his  eightieth 
year,  and  fulfilled  the  fiftieth  of  his  pastoral  connection 
with  the  people.  Then,  admonished  by  the  infirmities 
of  advancing  years,  he  retired  from  the  active  work  of 
the  pastorate,  rendering  however,  when  requested, 
occasional  services,  till  within  a  year  or  two  of  his 
death.  Thus,  it  may  almost  be  said,  that  the  bow  of 
his  strength  was  hardly  imbent,  till  the  summons  came 
for  him  to  put  the  weapons  of  his  warfare  aside,  and 
enjoy  the  rest,  so  sweet  exceedingly  to  the  warrior  after 
his  long  and  wearisome  toils. 

"If  the  ministry  of  our  father  and  friend  was  long,  it 
was  also  fruitful.  He  was  a  skillful  expounder  of  the 
Word.  He  was  an  adroit  dialectician.  He  was  learned 
in  the  Scripture  lore.  He  was  a  thorough  theologian, 
and  loved  to  explore  and  expound  the  great  doctrines 
of  Christianity,  resting  upon  the  atoning  sacrifice,  the 
true  foundation  laid  in  Zion.  In  this  his  great  strength 
lay.  He  was  rich  and  powerful  and  cogent  here.  Few 
could  hear  him  without  stronger  impressions  of  the 
guilt  and  peril  of  sin,  or  clearer  apprehensions  of  the 
majesty  and  holiness  of  God,  and  the  amazing  conde- 
scension and  love  of  Him  who  '  though  He  was  rich,  yet 
for  our  sakes  became  poor.' 

"  His  mind  was  keen,  analytical  and  discriminating, 
as  well  as  fertile  and  comprehensive;  and  his  presenta- 
tion of  a  subject  was  felt  by  the  thoughtful  listener  to 


80  LIFE    OP    HENRY    OSTKANDER,    D.  D. 

be  at  once  convincing  and  complete.  He  was  thus  *  apt 
to  teacb,'  and  instructive  to  those  seeking  instruction. 
Perhaps  there  was  less  of  the  popular  element  about  his 
preaching  than  some  might  have  desired.  There  was 
certainly  nothing  of  the  sensational  about  it,  which  not 
a  few  of  those  who  run  to  and  fro  at  the  present  day 
for  Sabbath  stimulus  seem  to  crave.  The  flowers  of 
fancy  and  of  rhetoric  he  appeared  to  regard  but  slightly, 
rarely  setting  any  before  his  hearers,  agreeing  with 
Robert  Hall,  that  'men  cannot  live  on  flowers.'  But 
the  strong  and  nourishing  meat  of  the  Word  he  knew 
how  to  provide,  and  did  provide  with  liberal  hand,  and 
the  fruit  of  this  was  seen  in  the  spiritual  health  and 
growth  and  comeliness  of  those  who  enjoyed  these 
stated  repasts. 

"On  occasions  which  did  not  seem  to  require  the 
precision  or  formality  of  a  set  discourse,  he  was  often 
wonderfully  happy  and  effective  in  his  addresses.  His 
language  then  was  more  familiar,  direct  and  practical, 
while  an  unction  pervaded  it,  springing  fresh,  as  it 
seemed,  from  a  heart  alive  with  sympathy  towai-d  the 
sorrowful  and  grief-stricken  before  him.  He  had  great 
facility  of  extemporary  speech,  and  I  have  heard  him  in 
the  house  of  mourning,  when  called  upon  unexpectedly 
to  speak,  arise  and,  from  the  impulse  of  the  moment,  as 
it  appeared,  pour  forth  a  flood  of  adapted  and  eloquent 
remarks  which  produced  the  liveliest  impressions.  His 
gift  of  prayer,  too,  was  remarkable,  his  petitions  being 
not  merely  copious  and  varied,  but  clothed  in  the  fittest 
words,  appropriate  as  well  to  the  subject  in  hand,  as  to 
the  situation  and  needs  of  the  worshiping  assembly, 
the  church  at  large  and  the  whole  family  of  man. 
Beside  the  couch  of  languor  and  suffering,  this  faculty 


LIFE    OK    HENRY    OSTRANDEK,    D.   I).  81 

assumed  its  tenderest  form,  and  in  strengthening  the 
feeble  and  soothing  the  last  hours  of  the  many  who, 
during  his  protracted  ministry,  called  for  their  kindly 
oflSces,  its  value,  as  a  benign  agency  and  on  a  wide 
scale,  is  greater  far  than  words  of  ours  may  fittingly 
portray. 

"  Our  venerable  friend  wore  the  robes  of  the  minis- 
terial ofBce  with  dignity  and  decorum.  He  did  not 
spare  himself  in  the  labors  manifold  which  his  weighty 
charge  imposed,  but  was  earnest  and  unwearied, 
during  the  years  of  his  active  pastorate  in  bringing  the 
influence  of  his  sacred  calling  to  bear  ujion  the  hearts 
and  lives  of  men.  While  he  was  brave  and  fearless  in 
proclaiming  the  truth,  he  was  a  son  of  consolation  in 
the  homes  of  the  grief -burdened  and  afflicted.  Infants? 
whom  he  baptized  when  he  began  his  ministry  in  this 
town,  are  now,  if  living,  among  the  old  men  and  women 
in  the  community.  The  ties,  ramified  through  all  ages 
and  classes,  which  have  so  long  bound  him  to  these  are 
among  the  strongest  that  link  society  together  and 
hallow  the  relations  between  man  and  man.  And  when 
an  endeared  pastor,  around  whose  name  and  ministry 
such  tender  associations  cluster,  who  for  so  many  years 
has  'allured  to  brighter  worlds  and  led  the  way,'  is 
called  from  earth  to  heaven,  it  seems  to  survivors  a 
translation  like  that  which  Elisha  saw,  and  they  are 
impelled  almost,  to  hail  the  sight  as  he  hailed  it,  by 
exclaiming,  more  in  joy  than  in  sorrow,  '  My  father,  my 
father,  the  chariots  of  Israel  and  the  horsemen  thereof.' 

"  With  this  sketch  of  the  character  and  work  of  our 
venerated  father,  I  release  your  attention,  having  already, 
I  fear,  gone  beyond  the  limits  marked  out  for  me.  I 
will  only  add,  that  the  seeds  of  this  long  ministry  have 


82  LIFE    OF    HENRY    OSTRANDER,    D.   D. 

been  scattered  broadcast  over  this  community,  to  spring 
up  and  yield  fruitage,  under  the  eye  of  God,  and  in  His 
good  time.  They  are  sown,  like  the  body,  in  weakness; 
they  are  raised,  like  it,  in  power.  Some  of  these  seeds 
have  already  come  to  light,  and  borne  friiit  to  the  glory 
of  God.  Others  still  lie  beneath  the  dry  hard  soil, 
where  they  have  lain  for  years,  without  apparent 
vitality  or  strength  to  germinate  and  pierce  the  stub- 
born groimd,  and  rise  into  a  promising  growth.  Some 
of  them  may  yet  appear,  and  yield  their  thirty  and  their 
sixty  fold.  God,  whose  is  the  soil  and  the  simlight  and 
the  fertilizing  rains,  alone  knoweth.  He  hath  spoken 
the  words  to  each  of  us — O  friends  and  brethren  in  the 
ministry — 'In  the  morning  sow  thy  seed,  and  in  the 
evening  withhold  not  thy  hand,  for  thou  knowest  not 
whether  shall  prosper,  this  or  that.'  We  cannot  tell — 
no,  we  cannot  tell  which  shall  prosper,  but  we  yet  sow 
at  His  command.  And  so  did  our  dear  departed  father 
sow  the  seed  in  the  morning  of  his  life  and  in  its 
evening  did  not  withhold  his  hand,  trusting  to  the  God 
of  nature  and  of  grace  for  rich  returns.  Nor  has  he 
been  nor  will  he  be  disappointed.  He  toiled  well  and 
now  he  rests,  dying,  I  was  just  about  to  say,  in  the  faith 
in  which  he  lived.  But  dying,  as  denoting  struggle  and 
pain,  is  too  hard  a  word  to  use  here.  For  so  gently  did 
the  aged  hand  relax  its  hold  on  life,  so  softly  were  all 
mortal  burdens  laid  down,  that  the  words  ' sleep,'  'he 
sleepeth,' — an  expressive  euphemism  that  the  sacred 
writers  love  to  use — would  seem,  in  this  case,  literally 
descriptive  of  his  sinking  to  rest.  And,  if  there  be 
those  who  cannot  but  grieve  and  be  in  bitterness  as 
they  look  upon  the  placid  face  of  this  honored  '  lover 
and  friend'  whom  death  has  put  far  from  them,  let 


LIFE    OF    HENRY    OSTRANDER,    D.   U.  83 

them  find  calm  and  courage  in  imagining  his  own  voice 
speaking,  just  on  the  verge  of  his  going  hence,  a  parting 
word  of  solace  and  good  cheer,  bearing  a  burden  such 
as  this: 

"  And  friends,  dear  friends,  when  it  shall  be, 
That  this  low  breath  is  gone  from  me, 
And  round  my  bier  ye  come  to  weep — 
Let  one  most  loving  of  you  all 
Say,  '  Not  a  tear  must  o'er  him  fall : 
'  He  giveth  his  beloved  sleep.' " 

After  the  singing  of  the  773d  Hymn,  thus  beginning — 
"What  have  I  in  this  barren  land,"  the  Rev.  M.  L. 
Schenck  made  another  address  which  is  here  given  but 
in  part,  for  the  reason  that  its  lamented  author  was 
suddenly  summoned  to  follow  his  old  friend;  and  amid 
the  confusion  and  distress  occasioned  by  this  affliction, 
the  whole  of  it  could  not  be  found. 

"  Rev.  Henry  Ostrandbr  was  ordained  to  the  gospel 
ministry  in  September  1800,  in  the  twentieth  year  of  his 
age,  and  was  in  the  active  pastorate  sixty-two  years,  ^.  e., 
up  to  the  eighty-second  year  of  his  age.  After  which 
he  rendered  occasional  service  as  opportunity  offered  or 
his  infirmities  permitted,  up  to  the  time  of  his  death. 

"He  belonged  to  a  former  generation.  Labagh, 
Cannon,  Brodhead,  Gosman,  Westbrook,  Overbaugh 
were  his  contemporaries.  Long  has  he  survived  them 
all;  not  one  remains  to  tell  of  his  youth,  his  early  man- 
hood and  the  activities  of  life's  meridian.  The  very 
elders  in  this  audience  were  children  or  not  yet  born 
when  he  settled  as  pastor  over  this  flock.  In  the  Classis 
of  Ulster  he  has  been  the  lone  patriarch  for  years, 
having  been  continuously  a  member  of  the  Classis  since 
1809,  over  thirty  years  longer  than  any  of  us.     So  that 


84  LIFE    OF    HENRY    OSTRANDER,    I>,   D. 

none  of  us  can  claim  personal  acquaintance  with  Dr. 
OsTRANDER  previous  to  the  sixtieth  year  of  his  age. 

"He  has  stayed  so  long  behind  his  time  that  he  now 
waits  for  burial  by  the  hands  of  the  second — nay,  fourth 
generation  of  his  successors.  '  While  he  yet  stood,'  to 
use  the  figure  of  an  ancient  poet,  '  he  was  as  the  oak 
that  stands  solitary  after  the  surrounding  forest  has 
been  hewn  down,  stretching  out  its  stiifened  arms  as  if 
to  implore  mercy  from  the  Avind  and  the  storm.' 

"Yet,  there  is  a  sense  in  which  this  figure  that  so 
strikingly  depicts  oYd  age,  fails  to  set  forth  the 
lengthened  days  of  Dr.  Ostrander.  There  were 
features  of  mind  and  heart  that  yielded  not  to  the 
frosts  of  time,  he  had  a  social  side  that  never  grew  old. 
He  could  forget  his  age  and  lead  his  friend  to  forget  it 
too.  His  was  the  happy  art  of  forgetting  himself  in 
promoting  the  gratification  of  others.  Such  was  his 
cheerfulness  and  vivacity,  his  sympathy  in  the  welfare 
of  others,  or  readiness  to  yield  to  the  current  of 
another's  thoughts,  even  while  he  was  drawing  them 
out  and  guiding  them,  that  all  felt,  in  his  company,  at 
home;  and  in  more  youthful,  if  congenial  society,  he  was 
himself  rejuvenated.  For  the  past  thirty  years,  in  all 
my  intercourse  with  him,  it  never  occurred  to  me  that 
he  was  almost  forty  years  my  senior.  Not  that  I 
would  fail  in  respect  to  his  gray  hairs;  he  was  ever 
venerable  to  me  as  a  father,  a  counselor  and  teacher; 
his  learning  and  experience  made  him  sage.  But  it  is 
not  his  age  that  impresses  me  now;  my  heart  regards 
that  form  as  though  fallen  in  his  full  strength.  I  loved 
him  as  a  brother,  an  associate,  as  a  companion  and  a 
friend.  Why  he  thus  condescended  to  regard  me  I 
cannot  say,  but  I  hold  it  no  small  honor  to  know  that 


I, IKK    OF    HKNRY    OSTRANDER,    D.   D.  85 

he  counted  me  his  friend,  and  under  this  sense  of 
bereavement  I  mourn  his  loss.  He  has  fallen.  But  to 
me  the  mighty  oak,  though  prostrate,  is  clothed  with  the 
rich  exuberance  of  summer  foliage.  His  physical  frame 
weakened  by  the  way,  his  infirmities  retired  him  from 
the  world,  or  what  they  saw  of  him  was  indeed  as  '  the 
aged  oak  stretching  out  its  stiffened  arms.'  Not  so  to 
those  who  enjoyed  his  intimacy;  to  such,  after  the  first 
salutation,  he  seldom  spoke  of  himself,  never  of  his 
personal  affairs,  but  poured  a  stream  of  thought  upon 
some  topic  then  of  interest  in  the  social,  literary  or 
theological  world,  until  all  thought  of  infirmity  or 
disparity  of  years  was  forgotten. 

"  But  the  end  has  come,  and  this  whole  community 
have  an  interest  in  these  sol^emnities  as  closing  the 
history  of  a  marked,  protracted  and  useful  life. 

"  The  words  of  David  at  the  grave  of  Abner  befit  the 
occasion,  2  Sam.  3  :  38,  'Know  ye  not  that  there  is  a 
prince  and  a  great  man  fallen  this  day  in  Israel  ?' 

"  There  are  those  who  can  admire  external  greatness 
alone.  They  ask  for  pomp,  glitter  and  display,  where 
captive  troj^hies  must  be  brought  to  grace  the  triumph. 
But  few  among  the  followers  of  David  could  appreciate 
the  greatness  of  Abner  as  connected  with  the  failing 
house  of  Saul.  So  here  we  meet  devoutly  to  carry  to 
the  grave  the  remains  of  one  who  filled,  during  a  long 
life,  a  quiet  country  pastorate.  We  have  no  record  of 
calls  to  higher  fields  of  labor  as  accepted  or  rejected. 
He  occupied  no  professional  chair  from  which  students 
graduated  to  spread  his  praise.  His  labors  were  not  in 
Gothicchurches  nor  upon  streets  of  concourse  where  learn- 
ing and  wealth  sat  under  his  ministry,  and  multitudes 
blazoned  his  name  into  widest  popularity.     He  left  no 


86  LIFE    OF    HENRY    OSTRANDEB,    D.  D. 

printed  works  as  a  heritage  to  those  who  come  after,  or 
as  monuments  of  his  worth.  Wonderful  is  the  century 
in  which  he  lived,  in  its  external  greatness,  its  progress 
in  poimlation  and  the  arts,  his  age  almost  coeval  with 
our  national  existence.  Yet,  amid  all  these  changes  of 
growth  and  advancement,  this  man  has  stood  in  his  lot 
employing  his  great  talents,  learning  and  piety,  as  a 
servant  of  God  and  the  church,  in  enforcing  every 
public  and  private  duty  upon  the  hearts  and  consciences 
of  his  generation;  that  in  the  midst  of  external  advance- 
ment and  prosperity,  they  might  not  lose  sight  of  moral 
obligation  :  to  impress  upon  all  hearts  the  life  and 
immortality  brought  to  light  in  the  gospel.  Thus,  by 
motives  drawn  from  God  and  eternity  calculated  to 
influence  all  the  faculties  and  powers  of  their  souls,  he 
sought  to  promote  their  civil  as  well  as  religious 
interests. 

11.  "To  those  who  admire  intellectual  or  mental 
greatness,  we  say,  '  Know  you  not  that  a  prince  and  a 
great  man  has  fallen  this  day  in  Israel  ?' 

"  One  man  differs  from  another  in  the  original  frame 
and  strength  of  his  mind,  as  truly  as  one  star  differeth 
from  another  star  in  glory.  Some  are  distinguished 
from  the  mass  of  mankind  with  bright  and  glowing 
genius,  which  is  the  essence  of  mental  greatness,  the 
peculiar  gift  of  heaven.  And  even  to  such  there  are 
degrees,  some  marked  in  one  form  and  some  in  another. 
The  personal  of  the  mind  is  as  marked  and  individual  as 
that  of  the  body.  These  are  real  and  distinctive 
faculties  of  which  we  become  cognizant  as  existing  in 
others  by  our  intercourse  and  observation.  Sometimes 
the  opportunity  of  exercising  their  power  and  peculiar 
gifts  is  given  by  extraordinary  concurrence  of  circum- 


LIFE    0¥    HENRY    OSTRANDER,    D,   D.  87 

stances,  as  in  the  cases  of  Moses  and  David,  a  Paul  and 
a  Luther,  a  Washington  and  a  Lincoln.  In  such  cases 
we  cannot  say  the  circumstances  made  the  men.  For 
circumstances  do  not  create,  they  only  develope  character. 
So  on  the  other  hand  we  must  not  judge  of  men  by 
their  achievements  alone,  or  by  the  fact  of  their  becom- 
ing historic.  It  is  only  now  and  then  that  scenes  open 
to  draw  forth  the  latent  energies  of  great  minds,  or  if 
given,  it  may  be  the  arena  was  not  such  as  lifted  the 
actor  to  the  public  gaze.  The  glory  of  Jesus  upon  the 
Mount  of  Transfiguration  was  revealed  to  but  few 
competent  witnesses,  while  his  helplessness  as  a  suffering 
victim,  enduring  the  taunt  '  If  thou  be  the  Son  of  God, 
cast  thyself  down  from  the  cross,'  was  in  the  sight  of 
assembled  Jerusalem.  True,  we  now  see  his  moral 
greatness  as  '  enduring  the  cross,  despising  the  shame.' 
Yet  even  his  disciples  saw  it  not  then,  for  in  the  suffer- 
ing and  death  of  Jesus,  the  hope  that  he  would  redeem 
Israel  yielded  to  despair. 

"  We  speak  not  of  Dr.  Ostrander,  in  view  of  work 
accomplished,  as  though  he  had  done  what  no  other 
man  did.  He  presents  no  such  claims  to  greatness. 
But  we  do  speak  of  him  as  endowed  with  mental  powers 
of  a  wider  compass,  combining  properties  that  are 
seldom  found  in  a  single  person. 

"  There  were  few  whose  perceptions  were  so  quick  as 
his.  He  seemed  to  take  in  the  main  features,  the  strong 
points  of  a  given  case  at  a  glance,  to  touch  the  key-note 
of  truth,  or  to  strike  the  tap-root  of  a  heresy  as  by 
intuition.  Yet,  with  this  attribute  of  genius,  he  was 
capable  of  the  plodding  patience  of  investigating  toil. 

"  Thus  he  became,  with  the  glow  and  fire  of  genius, 
the  deep  and  accurate  scholar;  and,  with  piety  and  zeal. 


88  LIFE    OF   HENRY    OSTRAKDER,    D.  T). 

a  laborious  and  efficient  minister  of  the  gospel,  whose 
long  service  was  no  less  successful  than  remarkable." 

Prayer  was  offered  by  the  Kev,  W.  B.  Merritt,  and 
the  solemn  service  was  closed  with  the  Benediction. 

The  remains  were  reverently  borne  to  their  appointed 
resting-place,  and  "  the  mourners  go  about  the  streets." 
Soon  after  the  funeral  solemnities,  the  Rev.  N.  F. 
Chapman  preached  an  appropriate  sermon  in  memory  of 
the  deceased,  from  Prov.  10  :  7,  "The  memory  of  the 
just  is  blessed."  The  auditors  were  numerous,  and  the 
services  of  an  unusual  interest.  Thus  ended  all  demon- 
stration.    It  was  enough. 

"What  is  this  world? 
What  but  a  spacious  burial  field  unwalled, 
Strewed  with  death's  spoils? 
The  very  turf  on  which  we  tread,  once  lived; 
And  we  that  live,  must  lend  our  carcasses 
To  cover  our  own  offspring!" 

The  following  was  the  action  of  the  Consistory  of  the 
Church  of  Caatsban: 

"  Whereas,  God  in  his  allwise  providence  has  been 
pleased  to  remove  from  this  life  our  former  pastor,  the 
Rev.  Henry  Ostrander,  T>.  D.,  who,  for  the  period  of 
half  a  century,  served  this  church  and  congregation  in  the 
ministrations  of  the  gospel  of  the  blessed  God,  therefore 

^^Mesolved,  That  while  in  this  event  we  recognize  the 
hand  of  God,  who  does  all  things  well,  yet  we  feel  con- 
strained personally  to  give  expression  to  the  emotions 
of  sorrow  which  fill  our  hearts,  because  of  the  departure 
of  him  who  was  to  us  '  lovely  and  pleasant '  in  his  life, 
and  who  is  still  precious  to  us  in  his  death. 


LIFE    OF    HENRY    OSTRANDER,    I).  D.  89 

^^Hesolved,  That  we  will  be  ever  thankful  to  the  great 
Head  of  the  Church,  for  sparing  to  us  for  so  long  a 
time,  one  whom  he  had  so  fully  endowed  with  the  gifts 
of  his  Spirit,  and  qualified  to  come  to  us  '  in  the  fulness 
of  the  blessings  of  the  gospel  of  Christ;'  and  whose 
pleasure  it  was  to  be  ever  diligent  in  leading  us  in  the 
way  of  truth  and  the  knowledge  of  Christ,  until  the 
infirmities  of  four-score  years  admonished  him  that  the 
time  had  come  when  he  must  cease  from  the  labors  of 
his  long  pastorate. 

'^Hesolved,  That  in  behalf  of  ourselves  whom  he  served 
in  the  gospel,  from  the  days  of  our  earliest  recollection, 
and  also  in  the  behalf  of  our  fathers  who  sleep,  with 
whom  he  commenced  his  work  in  this  church,  we  desire, 
even  more  than  we  can  express,  to  bear  our  afl^ectionate 
testimony  to  his  earnest  fidelity  in  all  the  duties  of  the 
pastoral  work,  wherein  he  manifested  his  hearty  work 
for  the  Master,  and  proved  himself  to  be  a  man  chosen 
of  God,  thoroughly  furnished  as  an  ambassador  of 
Christ. 

^^Jiesolved,  That  while  we  are  sensible  that  his  death  is 
to  us  a  great  bereavement,  inasmuch  as  we  know,  that, 
to  the  last  moment  of  his  life,  his  love  for  his  dear 
church  and  people  did  not  grow  less,  that  our  welfare 
lay  near  his  heart,  that  we  ever  had  a  large  place  in  his 
warmest  sympathies,  and  daily  prayers;  and  while  our 
hearts  are  filled  with  sorrow  that  we  shall  'see  his 
face,'  and  hear  his  familiar  voice  '  no  more  ;'  yet 
considering  his  gain,  we  cannot  say  to  the  Master  that 
he  has  called  his  aged  servant  too  soon,  nor  would  we 
'  recall  him,  if  we  could,  from  his  present  higher  joys 
to  the  ha])piest  lot  this  world  can  give.' 

'•^Rcsolvcd^  That  we  tender  to  tlie  bereaved  family  of 


90  LIFE    OF    HENRY    08TRANDER,    D.  D. 

our  beloved  pastor  our  warmest  sympathies,  assuring 
them  that  with  them  we  can  weep,  because  of  the 
taking  away  of  their  father  from  them,  and  with  them 
can  rejoice,  because  he  has  gone  to  be  with  Christ 
whom  he  loved  and  served. 

'■^ Resolved^  That  we  will  place  on  the  inside  wall  of  the 
church  at  the  right  hand  of  the  pulpit,  an  appropriate 
memorial  tablet ;  and  that  we  affectionately  ask  the 
members  of  the  church  and  congregation  to  aid  us  in 
erecting  this  testimony  to  his  memory. 

"Hesolved,  That  a  copy  of  these  resolutions  be  sent  to 
the  family  of  the  deceased." 

The  following  resolutions  were  adopted  by  the  Classis 
of  Ulster,  April  15,  1873: 

"  Whereas  it  has  pleased  our  Heavenly  Father  duriug 
the  past  year  to  remove  our  venerable  father  in  the 
ministry,  the  Rev.  Henry  Ostrander,  D.  D.,  from  the 
scene  of  his  labors  here,  to  the  inheritance  of  his  reward 
above,  therefore 

'■''Resolved,  That  while  we  recognize  in  this  event  the 
supreme  will  of  God,  who  must  ever  hav^e  the  right  to 
say  to  his  servants,  when  it  pleases  him — '  Come  up 
higher' — we  do  also  recognize  our  bereavement  in  the 
loss  of  one,  who,  for  the  long  period  of  more  than  sixty 
years,  was  a  member  of  this  Classis,  whose  ripe  judg- 
ment we  regarded  as  a  safe  rule,  and  whose  counsels 
were  wise  and  pacific. 

'■^Resolved,  That  we  will  ever  cherish  a  lively  remem- 
brance of  his  many  social  and  Christian  virtues,  his 
magnanimity,  his  profound  scholarship,  and  of  his 
sujierior  excellencies  as  a  preacher  of  the  gospel  of  Christ. 


LIFE    OP    HENRY    OSTRANDER,    D.  D.  91 

^'Hesolved,  That  we  are  thankful  to  God,  that  he  was 
so  long  spared  to  us,  and  to  the  churcli,  and  that  he  was 
enabled  to  fill  up  his  protracted  life  with  usefulness,  and 
at  last  was  brought  '  to  the  grave  in  a  full  age,  like  as  a 
shock  of  corn  cometh  in  his  season.' 

'■^Jiesolved,  That  as  an  expression  of  our  sympathy,  a 
certified  copy  of  these  resolutions  be  sent  to  his  bereaved 
family.  A.  M.  Arcularius,  Prest.  />.  t. 

I.  N.  VooRHBS,    Clerk  p.  V 

At  a  regular  meeting  of  the  Ministerial  Association  of 
the  Town  of  Saugerties  held  on  December  20th,  1873, 
the  following  minute  was  unanimously  adopted,  and 
the  Secretary  was  directed  to  send  it  to  the  bereaved 
family  with  an  expression  of  the  most  cordial  sympathy, 
and  with  the  earnest  prayers  of  all  the  brethren  in  their 
behalf. 

"The  undersigned,  a  committee  appointed  by  the 
Ministerial  Association  of  the  Town  of  Saugerties  to 
prepare  a  notice  of  the  death  of  the  Rev.  Henry 
OsTRANDEB,  D.  D.,  for  sixty  years  an  honored  minister 
of  the  Reformed  Dutch  Church  in  this  town,  offer  the 
following: 

"That  having  had  the  pleasure  of  the  company  of 
our  deceased  father  in  the  gospel,  and  having  been  pro- 
foundly impressed  by  his  wisdom,  his  extensive  learning, 
his  deep  spirituality,  and  his  meetness  for  heaven,  we 
place  this  tribute  to  his  memory  on  record;  and  most 
devoutly  pray  the  Head  of  the  Church  to  raise  up 
others  who  shall  as  worthily  represent  the  Master  in 
their  christian  character  and  serve  him  as  faithfully  in 
the  Christian  Ministry.  A.  H.  Fergerson, 

J  M.  L.  Schenck, 

N.  F.  Chapman." 


92  LIFE    OP   HENRY    OSTRANDER,    B.  D. 

At  an  extra  session  of  the  Classis  of  Paramus,  held 
November  26th,  18'72,  the  following  resolutions  were 
unanimously  adopted: 

"  Whereas,  The  Rev.  Henry  Ostrander,  D.  D.,  (the 
first  licentiate  of  the  Classis  of  Paramus,  licensed  in 
September,  1800,)  has  been  called  from  earthly  toil  to 
heavenly  rest,  leaving  behind  him  the  record  of  a  faith- 
ful ministry,  and  of  a  life  hid  with  Christ  in  God; 
therefore, 

'■'■Itesolved,  That  while  we  rejoice  in  the  thought  that 
our  brother  is  to-day  with  Christ,  we  desire,  as  repre- 
sentatives of  the  Classis  in  which  he  received  licensure 
seventy-two  years  ago,  to  express  our  sense  of  the  great 
loss  which  the  church  has  sustained  in  the  death  of  this 
venerable  man  of  God  ;  a  preacher  of  righteousness, 
who  by  his  life,  no  less  than  by  his  pulpit  utterances, 
proclaimed  the  power  of  the  gospel  of  Christ. 

"■Hesolved,  That  our  warmest  sympathy  is  extended 
to  those  more  immediately  bereaved  by  this  dispensa- 
tion. We  commend  them  to  God  and  to  the  word  of 
His  grace. 

'■'■Resolved,  That  these  resolutions  be  published  in  The 
Christian  Intelligencer,  and  that  a  copy  of  the  same  be 
transmitted  to  the  family  of  the  deceased.     Attest, 

"  Marshall  B.  Smith,  Stated  Glerh!''' 


The  following  letter,  coming  from  a  distinguished 
physician  in  the  City  of  New  York,  will  be  read  with 
interest : 

"  Rev.  and  Dear  Sir: — In  answer  to  your  note  of  the 
first  inst.  making  some  inquiry  respecting  my  acquain- 
tance with  the  late  Rev.  Dr.  Ostrander,  ])ermit  me  to 


LIFE    OF    HENRY    OSTRANDER,    D.  D.  93 

say  that  I  became  acquainted  with  him  when  I  was 
about  ten  years  of  age  (fifty  years  ago),  at  which  time 
my  father  and  family  moved  to  Saugerties,  Ulster  Co., 
N.  Y.  Dr.  OsTRANDER  was  then  preaching  in  the  Stone 
Church  at  Cnatsban,  and  at  Saugerties  on  alternate 
Sundays  I  think,  or  during  the  forenoon  at  one  jilace, 
and  in  the  afternoon  at  the  other.  At  the  former,  he 
preached  every  other  Sabbath  in  Dutch.  His  hair  was, 
at  that  time,  as  white  as  snow ;  and  he  was  revered 
during  my  childhood,  as  the  '  Old  Domine.'  During  my 
youth,  he  was  my  friend:  and  when  I  arrived  at  man- 
hood, and  commenced  the  ^jractice  of  my  profession,  I 
had  the  honor  of  being  his  family  physician,  and  of 
enjoying  his  kind  social  qualities,  with  the  benefit  of  his 
wise  counsels. 

"  Dr.  OsTRANDER  was  most  truly  an  extraordinary  man ; 
one  of  rare  ability;  a  profound  scholar,  reaching  great 
depths  of  thought;  an  accurate  reasoner,  and  powerful 
in  argument;  and  while  I  feel  that  it  is  but  a  simple  act 
of  justice  and  duty  to  say  this,  I  believe  him  to  have 
been  most  truly  a  meek  follower  and  discijjle  of  his 
Blessed  Master:  yet  he  was  not  the  man  to  brook  an 
insult,  come  from  what  source  it  might;  nor  would  he, 
by  remaining  silent,  ever  yield  a  tacit  acquiescence  in 
pernicious  opinions;  being  ever  ready  to  vindicate  the 
truths  of  the  Bible,  and  to  stand  up  in  the  defence  of 
the  right,  and  of  the  oppressed. 

"  He  was  very  happy  in  argument,  always  having  a 
large  reserve  fund  to  draw  upon.  For  his  readiness  in 
this  line,  I  was  inclined  to  think  him  rather  given  to 
controversy.  I  remember  visiting,  years  ago,  his  little 
grandson,  who  was  in  a  critical  state  from  malignant 
scarlet  fever.     During  the  fore  part  of  an  evening,  I 


04  LIFE    OF    HENRY    08TBANDER,    D.  D. 

casually  made  some  remark  connected  with  ray  profes- 
sion as  founded  on  fact^  when  the  doctor  at  once 
corrected  me  by  saying,  that  his  profession  was  founded 
on  fact^  but  mine  was  founded  upon  observation.  An 
argument  at  once  ensued,  which  lasted  until  broad  day- 
light of  the  following  morning.  That  night  will  ever 
be  remembered  by  me,  but  not  from  any  argument  that 
I  advanced;  for  I  knew  the  impregnability  of  the  fort- 
ress too  well  to  harbor  the  idea  of  controverting  success- 
fully a  single  argument  of  his.  His  premises  were  not 
assumed,  but  were  historical  facts;  and  his  deductions 
were  volumes  of  beauties. 

"  I  loved  him  most  dearly,  and  to  know  him  was  to 
love  him.  Did  I  possess  the  power,  how  gladly  would 
I  be  a  modern  Plutarch  to  write  his  history.  The  feeble 
utterance  of  mortal  man  can  hardly  do  him  justice, 
much  less  eulogize  his  life  and  character;  and  when 
language  proves  inadequate  to  a  full  expression,  silence 
may  convey  more  than  words  can  indicate. 

"  His  name  was  a  tower  of  strength.  The  wide-spread 
philanthropy  of  his  boundless  heart,  will  be  remembered 
by  all  who  know  him;  and  his  precepts  will  remain  like 
spots  of  verdure  to  gladden  the  hearts  of  those  who  are 
making  the  pilgrimage  of  life,  after  we  have  passed  away. 

"  I  had  the  pleasure  of  seeing  him  but  a  short  time 
previous  to  his  death,  when  he  was  bowed  under  the 
weight  of  years,  and  far  advanced  in  the  winter  of  his 
earthly  existence.  Even  then,  his  sparkling  eye  kept 
pace  with  the  unimpaired  brilliancy  of  his  intellect,  and 
at  that  very  late  period  of  his  life,  he  was  still  the  Rev» 
Dr.  OsTRANDER.  And  as  his  life's  sands  were  fast 
descending,  they  bore  unmistakable  evidence  of  those 
of  the  righteous,  for  they  glittered  as  they  ran. 


LIFE    OF    HENRY    OSTRANDER,    D.   D.  95 

"  Thanking  you  for  the  extreme  privilege  of  adding 
the  above  mite  of  testimony  to  the  memory  of  that 
great  and  good  man, 

"  I  am  very  truly  yours, 

"M.  Freligii, 
"31  West  24th  St.,  July  9«A,  1«7:3. 
"Dr.  W.  II.  Gordon." 

To  the  foregoing  testimony,  honorable  alike  to  a 
generous  mind  and  heart,  it  is  proper  to  add  the  impres- 
sions of  another,  brought  up  under  his  ministry.  The 
Rev.  A.  Dubois,  D.  D.,  has  kindly  furnished  the 
following: 

"  My  recollections  of  Dr.  Ostrander  are  among  my 
earliest  of  any  person  in  the  ministry.  My  parents 
residing  at  Kiskatom,  attended  divine  service  at  Leeds; 
and  many  a  tedious  ride  of  six  miles  have  I  had  in  child- 
hood over  the  rough,  broken  country,  and  through  the 
'five  mile  woods'  to  Leeds,  to  hear  the  dear  good 
domine  who  preached  there  with  so  much  youthful 
vigor.  In  all  the  country,  for  many  miles  around, 
Domine  Ostrander  exercised  his  long  ministry. 

"  His  habit  was  to  maintain  regular  preaching  services 
at  different  points  along  the  Catskill  Mountains,  and 
across  the  country  to  the  Hudson  River.  His  nearest 
point  in  such  regular  appointments  was  at  the  School 
House  in  '  Yankee  Town,'  where  afterwards  a  small 
church  was  built.  I  well  remember  my  anxiety  to  see 
him  there  when  I  was  a  small  boy,  now  more  than  forty 
years  ago.  Even  then  he  seemed  to  me  an  old  man. 
His  head  was  nearly  white,  but  his  eye  was  so  intensely 
black  and  sparkling,  his  action  so  impressive  and  singu- 
lar, his  words  so  strangely  expressed,  and  full  of  fire. 


96  LIFE    OF    HENRY    OSTRANDER,    D,   D, 

and  his  sermons  so  instructive  and  eloquent,  that  while 
the  older  people  hung  with  profit  on  his  preaching,  it 
was  not  strange  that  he  should  be  a  wonder  to  a  child. 
Once  at  Yankee  Town  I  heard  him  preach  from  the 
words:  '  And  Gallic  cared  for  none  of  these  things.'  His 
first  words  were,  'And  wasnH  that  strange  T  Then  he 
showed  what  Gallic  was,  and  had;  and  what  was  within 
his  reach  by  the  preaching  of  the  apostle,  and  this  to 
show  us,  as  his  sermon  advanced,  what  trifles  we  pursue 
while  the  riches  of  God  are  urged  on  our  acceptance  in 
the  gospel.  Then  taking  a  fixed  position  and  lifting 
one  hand  high  above  his  head,  and  pointing  downward 
with  the  other,  he  contrasted  earth  and  heaven  in  a 
series  of  sentences  occupying^  a  good  many  minutes, 
with  a  beauty  and  power  of  language  which  I  have 
never  heard  surpassed. 

"  His  manner  was  often  abrupt,  and  sometimes  seem- 
ingly harsh  as  if  in  anger.  Coming  once  to  a  school 
house  near  us,  which  was  crowded  with  people  on  a  hot 
summer  afternoon,  he  looked  in  at  the  door  and 
exclaimed,  'This  place  is  too  hot  to  preach  in,  come  out 
under  the  trees,'  when  a  regular  stampede  took  place, 
and  the  service  was  conducted  in  the  cool  grove. 

"Dr.  Ostrandee's  manners  among  his  people  were 
affectionate  and  fatherly.  They  loved  him  dearly 
and  consulted  him  with  utmost  confidence  even  on 
matters  of  a  delicate  and  trying  nature.  His  habit  was 
to  study  thoroughly  for  himself  new  questions  as  they 
presented  themselves,  and  then  take  an  open  stand  upon 
them.  Very  early  there  had  come  to  be  some  agitation 
at  Leeds  about  new  measures,  and  the  nature  and  effects 
of  special  seasons  of  revival.  To  quiet  matters,  Domine 
OsTRANDER  was  asked  to  preach  on  the  subject,  which 


LIFE    OF    IIKNKY    OSTRANDFK,    l>.    I).  97 

he  did,  uiid  showed,  in  a  full  discussion  of  the  wliole 
subject,  that  revivals  had  occurred  as  blessed  visitations 
of  God's  mercy  from  the  earliest  times  of  the  church, 
and  should  l>e  encouraged  and  wisely  and  prayerfully 
used  for  the  upbuilding  of  religion.  When  Millerism 
began  to  attract  attention  he  deemed  the  sul)ject 
worthy  of  careful  study,  which  he  gave  it,  and  then 
publicly  stated  his  reasons,  the  results  of  his  own  origi- 
nal investigations,  why  the  church  need  not  expect 
immediate  translation  to  glory.  So,  too,  did  he 
thoroughly  study  the  sid)iect  of  assurance  of  faith,  and 
the  claim  of  entire  sanctitication. 

"  There  are  few  men  to  whom  it  has  been  my  good 
fortune  to  listen  who  have  instructed  and  moved  me 
juore  thoroughly  than  i)i:  Ostrandkr.  His  command 
of  words  in  extemporaneous  address  was  always  remark- 
able, often  wonderful,  and  his  fancy  exuberant  and 
admirably  well  sustained.  He  loved  the  more  profound 
themes  of  pul])it  discourse,  and  caused  his  sermons  some 
way  always  to  revolve  around  the  cross,  and  so  close  as 
to  receive  love  and  life  and  power  from  it.  If  one  were 
asked,  What  did  Dr.  Ostrander  most  |)reach  ?  he  would 
reply  without  hesitation.  The  Atonement.  His  ser- 
mons constantly  brought  into  highest  prominence  the 
doctrines  of  human  salvation,  by  the  person  and  work 
of  Jesus  Christ.  We  can  have  no  better  subject  for  the 
pulpit,  and  it  would  be  for  the  safety  and  true  advance- 
ment of  the  church  if  this  kind  of  preaching  could 
displace  the  important,  and  elegant  nonsense  so  fre- 
quently paraded  in  high  places  as  the  gospel.  '  No  man 
having  drunk  old  wine,  straightway  desireth  new;  for 
he  saith,  The  old  is  better.' " 


98  LIFE    OF    HENRY    OSTRANDER,    T).  D, 

It  is  proper  in  this  connection  to  add  the  hearty 
expression  of  those  who  succeeded  Dr.  Ostrander  in  the 
pastoral  chai-ge  at  Saugerties.  In  unison  with  the 
testimony  of  Di".  C.  Van  Santvoord  at  the  funeral  solemni- 
ties of  oxir  departed  father,  Dr.  J.  Elmendorf  writes: 

"  His  reputation  as  a  preacher,  theologian,  controlling 
member  of  church  judicatories,  added  definite  attrac- 
tions to  the  invitation  to  a  settlement  which  would 
make  me  his  neighbor.  And  it  was  i)cculiarly  gratifying 
to  have  Olassis  a]»pt)int  liim  to  pieach  the  sermon  on 
the  occasion  of  my  installation.  This  discourse,  which 
was  from  Matt.  11  :  21 — an  imusual  text  for  the 
occasion — fully  sustained  his  fame.  It  was  a  clear  and 
exhaustive  jtresentatiou  of  the  truth  under  consideration, 
and  ap[)lied  witli  impressive  originality  and  force. 
Although  at  the  time  he  was  several  years  passed  three- 
score and  ten,  yet  his  delivery  was  energetic  and 
commanding,  and  in  impassioned  passages,  his  voice  was 
thrilling,  and  his  eye  flashed  with  the  fire  of  youth. 
The  few  other  public  eff'orts  by  him,  which  it  was  my 
privilege  to  hear,  were  equally  characterized  by  persjiic- 
uity,  thoroughness  and  originality  of  treatment. 

"It  was  in  the  meetings  of  Classis  that  Dr.  Ostran- 
dek's  varied  and  surDassing  abilities  especially  imj)ressed 
me.  He  was  the  '  standing '  examiner  in  Theology,  and 
was  quite  the  dread  of  candidates,  because  of  the 
searching  manner  in  which  he  did  his  work.  He  was 
accustomed  to  lead  them  out  in  the  direction  of  every 
doctrine,  as  far  as  they  knew  the  way,  and  then  by  a 
question  or  two,  to  show  them  that  it  went  on  far 
beyond  the  point  they  had  reached.  None  who  noted 
the  intimations  of  his  profound  reflections  thus  given, 
can  fail  to  ho\)Q  that  they  have  been  fully  elaborated 


MFK    OV    IIKNIJY    OSlKANDKi:,    D     O.  99 

:iii(l  ])r('sci-\  t'fl,  so  tliiit  llu'y  ("in  l)e  givon  to  tlie  cliiiroli. 
His  uiisuipassod  familiarity  with  the  letter  of  the 
Constitution  of  the  C'hiiivh  not  only,  but  also  with  the 
l)rinei])les  and  ])iaeti('e  of  ecclesiastical  law,  made  him 
very  pmniinent  and  influential  in  trying  and  deciding 
cases  of  disci|tline.  Only  tliej^  who  witnessed  his  efforts 
could  have  any  ade<|uate  idea  of  his  resources.  A 
genius  and  taste  for  jurisprudence  that  would  have 
made  him  a  leader  in  the  front  rank  of  the  legal  profes- 
sion, were  shown  in  Ins  management  of  ecclesiastical 
lawsuits.  Having  observed  his  efforts  in  two  important 
trials,  1  am  })repared  to  credit  any  representations  of  his 
success,  consistent  Avith  legitimate  possibility.  His 
relative  standing  and  power  in  ecclesiastical  assemblies 
resembled  those  of  the  contemporaneous  giants  in  our 
national  councils  who,  with  himself,  have  passed  away. 
Alas  !  when,  in  church  or  state,  shall  we  see  their 
like  again  ?" 

Rev.  Dr.  J.  Gaston  says:  "I  was  frequently  in  Dr. 
Ostrandkr's  company  (hiring  the  seven  years  that  I 
lived  at  Saugerties,  heard  him  jireach  a  number  of 
times  ;  was  present  upon  several  occasions  when  he 
conducted  the  examination  of  candidates  for  the  minis- 
try ui»on  natural  religion  and  systematic  theology; 
besides  enjoying  the  ])rivilege  of  frequently  attending 
his  discussions  of  the  various  current  questions  of 
church  polity,  which  from  time  to  time  claimed  the 
attention  of  Classis.  Having  had  these  opportunities  of 
forming  a  judgment  of  his  abilities,  I  do  not  hesitate  to 
say  that  he  possessed  in  a  very  unusual  degree  a  large, 
quick,  and  comprehensive  mind.  His  perce])tion  of 
things  was  prompt,  clear,  and  discriminating.  It  always 
seemed  to  me  that  he  excelled  most  other  men  in  the 


100  LIFE    OF    HENRY    OSTKANDEE,    1).  D. 

gift  to  discern  at  the  same  glance  the  centre  and  the 
circumference  of  a  proposition." 

Kev.  S.  H.  Cobb  says:  "The  clearness  of  his  mind 
was  remarkable  to  the  very  last.  The  breadth  of  view 
and  sharp  analysis  of  the  accomplished  theologian  never 
failed  him.  Amid  all  the  physical  weakness  incident  to 
extreme  old  age,  his  intellectual  sight  and  vigor  were 
in  all  their  pi'ime.  A  striking  instance  of  this  I  remem- 
ber in  the  examination  of  a  candidate  for  licensure  in 
the  May  preceding  his  death.  Being  present  at  the 
meeting  of  Chassis,  he  was  invited  to  conduct  the 
examination  in  Theology.  I  think  that  every  one  who 
listened  to  that  exercise,  must  have  been  astonished  at 
the  masterly  skill  the  examiner  evinced.  Those  that 
had,  by  a  long  acquaintance,  been  more  conversant  with 
his  powers,  were  surprised  at  this  exhibition  of  them. 
The  accurate  discriminations,  the  fine  points  of  defini- 
tion, slight  divergencies  in  doctrine  which  require  the 
keenest  of  logical  acumen,  were  as  sharply  and  dehnitely 
handled  as  tliey  could  be  by  any  theological  i)rofessor. 
He  showed  that,  des[>ite  his  years  and  inhrmities,  he 
retained  the  full  vigor  of  a  first-rate  mind." 

Left  to  our  own  reflections  upon  the  long  experience 
and  com])leted  character  of  the  departed,  how  natural 
that  a  crowd  of  thouglits  should  clamor  for  utterance  ! 
An  age  of  ninety  years  at  any  time,  in  any  country, 
clothes  a  man  of  ordinary  mould  with  unusual  interest 
in  the  eyes  of  those  around  him  who  never  expect  to 
see  it;  but  hoAV  greatly  is  the  interest  increased  when 
such  a  life  as  here  fills  our  attention,  presents  associa- 
tions of  time,  i)lace,  and  circumstance  now  rarely  met 
with  !     He  shook  hands  with  the  heroes  of  the  Revolu- 


MKE    OF    HKNUY    OSTllANDKR,    I>.   I).  101 

tioii,  .-uid  with  ourselves.  lie  w;is  persoiiully  interested 
in  tlie  viirious  questions  which  arose  in  the  infancy  of 
our  Republic,  and  in  those  of  the  present  day.  He  was 
born  when  a  journey  from  Saugerties  to  Albany,  or  to 
New  York,  occupied  a  long  time;  was  diflScult,  if  not 
dangerous;  and  when  weeping  friends  often  bedewed 
each  other  with  their  tears,  over  the  gunwale  of  a  sloop. 
He  died  when  steamboats  plow  our  rivers,  when  the 
electric  telegraph  encircles  the  globe,  and  when  the 
reception  of  a  message  from  Europe  antedates  the  hour 
of  its  composition,  by  our  time.  The  first  census  of  the 
United  States  included  him,  amounting  to  3,929,328; 
and  so  did  the  last,  amounting  to  38,558,371.  In  his 
boyhood,  the  thii-teen  original  colonies  bordering  on  the 
Atlantic,  composed  the  States  of  the  Union;  while 
three-fourths  of  his  own  State  of  New  York  was  an 
unbroken  wilderness;  in  his  old  age,  he  could  count 
forty-two  States  and  Territories  lying  ])etween  the  two 
great  oceans  of  the  world.  When  he  was  a  youth,  the 
population  of  the  City  of  New  York  was  33,0U0,  speak- 
ing the  ITollandish  and  English  languages;  when  he 
was  an  old  man,  the  population  of  that  city  was 
940,000,  speaking  some  eighty  languages  and  dialects, 
the  English  of  course  largely  predominaf  ing.  With  all 
questions  of  politics,  of  internal  and  external  prosperity 
and  adversity;  with  all  religious  questions,  and  denomi- 
national interests,  incipient  and  progressive,  from  the 
beginning  of  our  national  existence  to  the  present  day, 
he  was  more  or  less  familiar;  and  the  interest  he  took 
in  passing  events,  and  the  associations  he  formed  with 
prominent  men,  made  liis  a  comprehensive  ex})erience, 
more  varied  than  tliitt  which  any  of  the  ]>resent  genera- 
tion  can    ever   attain,   and    a    cliMvacter  moulded    by  a 


102  LIFE    OB'    HENRY    OSTRANDEH,    I).   I>, 

greater  variety  of  influences,  and  processes  of  thought, 
than  those  impressing  the  men  of  our  day. 

That  character  is  not  easily  delineated,  because  marked 
by  qualities  seemingly  incompatible  among  themselves. 
He  was  proud,  without  being  pretentious;  and  humble, 
without  being  obsequious.  By  turns,  he  was  cheerful 
and  melancholy,  gny  and  grave,  quick  and  slow;  and, 
in  short,  variable  in  feeling,  but  firm  in  principle.  It 
was  not  great  talent,  nor  learning,  nor  spirituality  alone 
that  made  him  a  marked  man;  but  a  fertile  genius,  a 
sound  judgment,  a  tiery  courage,  a  child-like  simplicity, 
a  noble  charity,  honesty  of  purpose,  and  generosity  of 
action  united  in  forming  him  what  he  was;  so  that 
while  we  mean  to  do  him  justice,  we  may  fail  in  the 
attempt. 

Dr.  OsTRANDER  was  constitutionally  of  a  mirthful 
spirit,  and  his  quick  perception  of  the  ridiculous  often 
led  him  into  expressions  of  it,  that  often  caused  him  to 
reflect  more  upon  himself  severely  than  others  would 
ever  think  of  doing.  His  overflowing  good  nature 
would  sometimes  intrude  itself  at  times  and  in  places 
where  it  was  not  expected ;  but  somehow  never  to  his 
disadvantage.  An  instance  of  such  intrusion  will  let 
in  some  light  upon  this  side  of  him. 

The  Rev.  Martin  L.  Schenck  was  a  man  after  his  own 
heart,  to  whom  he  was  greatly  attached.  Mi-.  Schenck 
had  been  settled  at  I'lattekill,  for  a  number  of  years, 
and  then  left  for  another  field  of  labor;  but  after  a 
while  he  was  recalled  to  be  their  minister,  and  was 
installed  on  June  22d,  1800.  On  this  occasion  Dr. 
OsTRANDER  delivered  the  chai-ge  to  the  pastor.  Know- 
ing the  ])roclivities  of  the  pastor-elect  to  be  in  some 
respects  like  his  own,  he  felt  himself,  in  view  of  previous 


LIKE    OF    HKNRY    OSTRANDER,    I).   P.  10:? 

relations,   impelled   to   the   expression    of    what    came 
uppermost,  and  thus  he  hegan: 

"  First  of  all  let  me  repeat,  as  well  as  I  can,  a  Latin 
verse  of  an  ancient  poet, 

"  'Difficilis,  facilis,  jucuudus,  acerbus  es  idem, 
Nee  possum  tecum  vivere,  nee  sine  te.' 

"Mark  the  translation  made  hy  an  ancient  philosopher: 

"  '  In  all  thy  humors,  whether  grave  or  mellow. 
Thou  art  such  a  touchy,  testy,  pleasant  fellow, 
Thou  hast  so  much  of  wit  and  mirth  about  thee, 
There  is  no  living  with  thee,  nor  without  thee.' 

"  I  do  not  introduce  this  quotation  as  entirely  appro- 
priate, or  containing  any  charge  against  you  of 
immoderate  indulgence  in  cheerfulness  of  disposition, 
for  now  we  are  all  cheerful  and  happy  in  the  considera- 
tion that  one  who  was  comparatively  dead  to  us,  is  alive 
again  among  us;  yet  there  is  danger  of  immoderation 
in  this  respect,  from  the  fact  that  you  live  in  near 
contiguity  to  an  old  example  (you  know  whom  I  mean) 
of  occasional  frivolity  who  i)enitently  deplores  his 
excesses  while  gradually  leturniug  to  the  dust.  Correct, 
if  you  please,  this  error,  and  by  simplicity,  solemnity, 
and  sobriety  of  thought,  honor  and  glorify  your  Master 
who  has  given  us  a  solemn  and  holy  call  from  above. 

"  But  there  is  another  part  of  this  verse  to  which  I 
would  more  particularly  refer.  'There  is  no  living  with 
you,  nor  Avithout  you,'  Once  indeed  this  peo]>lo  and 
their  ancestors  seemed  to  acquiesce  in  your  departure; 
they  thought  they  could  live  without  you,  but  tliev 
found  themselves  mistaken.  Let  congregations  who  aie 
so  ready  and  stupid  to  give  n[>  their  ministers  without 


104  LIFE    OF    HENRY    OSTRANDEK,    I).   D. 

necessity,  and  send  them  away  in  disrei)ute  and 
obloquy,  consider  that  they  may,  at  the  same  time,  send 
away  the  favor  of  God.  While  they  seek  to  remove 
their  candle,  they  may  furnish  occasion  for  removing 
the  candlestick,  and  expose  themselves  to  regret,  disap- 
pointment, disadvantage  and  ruin.  In  the  present  case, 
however,  and  in  this  congregation,  there  seems  to  be  a 
return  to  reason  and  reflection,  so  far  indeed,  that  they 
now  see  that  they  'cannot  live  without  you.'  Their 
liberality,  and  multiplied  inducements  constrained  the 
far  West  to  yield  to  their  demands." 

This  was  followed  by  a  series  of  remarks  upon  the 
importance  of  the  ministerial  relation  to  a  congregation, 
which  went  to  show  the  responsibility  and  danger  of 
those  seeking  its  infraction  for  a  trivial  cause.  The 
whole  address  was  a  pencil  of  rays  directed  upon  this 
subject.  His  buoyancy  of  si»irit  contributed  much  to 
"his  efficiency  in  the  prosecution  of  his  work. 

Dr.  OsTRANDER,  it  is  hardly  necessary  to  say,  was  not 
free  from  faults.  He  was  sensitive,  and  at  times 
impulsive  ;  and  this  often  rendered  him  liable  to  be 
misunderstood.  When  he  felt  sure  that  he  was  right  in 
any  line  of  action,  he  was  ready  to  give  his  reasons  for 
it,  and  as  ready  to  bear  dow^n  upon  any  opposition 
which  he  thought  was  unreasonable;  yet  he  was  ever 
magnanimous  to  an  opponent.  He  had  his  share  of 
those  failings  of  which  all  men  partake;  but  what  of  it? 
The  sun  has  spots,  yet  in  spite  of  them  he  shines  with 
undimmed  glory.  No  man  was  less  self-asserting  than 
he,  and  no  man  apparently  knew  himself  better  than 
he.  Whatever  an  unfriendly  criticism  might  find  to 
discount  from  his  character  as  here  iraj^erfectly  depicted, 
one  thing  is  certain,  and  it  is  enough,  "  He  was  a  good 


LIFE    OF    IIENUY    OSTRANDER,    D.   D.  105 

man,  an<l  full  of  the  Holy  Ghost  sxiul  of  faith,  and  much 
people  were  added  unto  the  Lord." 

As  a  preacher,  he  was  powerful  in  diction,  and 
imjn-essive  in  appeal.  His  imagination,  well  poised  on 
pinions  of  strength,  while  attem])ting  no  gyrations  for 
the  entertainment  of  his  auditors,  did  its  duty  in  taste- 
fully adorning  those  webs  of  argument  his  reason 
wrought  out.  It  was  a  good  illustration  of  Akenside's 
poem: 

"  Lo!  she  appeals  to  nature,  to  the  winds, 
And  rolling  waves,  the  sun's  unwearied  course, 
The  elements  and  seasons;  all  declare 
For  what  the  eternal  IVFaker  has  ordained 
The  powers  of  man;  we  feel  within  ourselves 
His  energy  divine :  he  tells  the  heart, 
He  meant,  he  made  us  to  behold  and  love 
What  he  beholds  and  loves,  the  general  orb 
Of  life  and  being;  to  be  great  like  him, 
Beneficent  and  active.     Thus  the  men 
Whom  nature's  works  can  charm,  with  <Tod  himself 
Hold  converse;  grow  familiar,  day  l)y  day. 
With  his  conceptions;  act  upon  his  plan; 
And  form  to  his,  the  relish  of  their  souls." 

While  yet  a  young  man,  he  Avas  invited  to  accept  a 
chaplaincy,  in  the  war  of  1812;  but  he  chose  a  more 
laborious  field  of  labor,  and  one  to  the  cultivation  of 
which  he  was  eminently  adapted.  Here  he  labored  with 
unflagging  ardor.  Of  commanding  personal  ap])e:irance, 
the  dignity  and  reverence  of  his  maimer  in  the  puljnt, 
the  earnestness  of  his  address,  the  fire  of  his  elo(iuence 
were  exceedingly  impressive.  All  this,  however,  is  lost 
to  the  reader  of  the  following  sermons  ;  but  one  can 
imagine  the  power  witli  which   they  must   have  fallen 


10(5  LIFE    OF    IIKNRY    OSTRANDER,    D.  T>. 

upon  the  ear,  when  driven  with  tlie  force  of  sucli  propul- 
sion. To  iUustrate.  On  one  occasion  an  auditor  was 
drawn  up  from  his  seat,  and,  as  if  entranced,  stood 
unconsciously  bent  over,  like  an  interrogation  mark, 
with  his  eyes  fixed  upon  the  preacher.  On  another,  a 
hearer  unconsciously  became  an  actor,  vigorously  gesti- 
culating responsively  to  the  sentiments  which  fell  from 
the  lips  of  the  doctor.  On  another,  a  gentleman  was  so 
carried  away,  as  to  keep  up  an  audible  muttering,  not 
knowing  that  he  was  disturbing  others  around  him. 
The  Rev.  M.  L.  Schenck  was  accustomed  to  relate  the 
following  anecdote.  "At  a  certain  Classical  meeting  Dr. 
OsTBANDER  was  to  preach.  A  minister  of  some  note 
was  present,  not  a  member  of  the  body ;  and  when  the 
'  Old  Domine '  ascended  the  pulpit,  this  minister  settled 
himself  in  the  corner  of  a  pew,  in  such  a  manner  as  to 
convey  the  idea  of  endurance  on  his  part.  But  as  the 
discourse  proceeded,  the  interest  increased.  He  was 
captivated,  and  half  rising  from  his  seat,  with  opened 
eyes  and  moving  lips,  unconsciously  attracted  obser- 
vation. This  continued  until  the  end ;  when  his  mind  was 
released  from  its  tension  he  sank  back  in  his  seat,  and 
with  a  long  breath  exclaimed  aloud,  'that's  a  rouser !' " 
Many  other  instances  of  a  similar  nature  might  be  given, 
but  these  are  related  only  to  justify  a  previous  remark. 

In  the  preparation  of  his  sermons,  he  studied  them 
well  before  writing,  and  being  thus  filled  with  a  subject, 
when  aroused,  he  would  leave  his  notes  and  pour  out  a 
volume  of  thought  and  intonation  inspired  by  the  occa- 
sion ;  so  that  liis  written  discourses  were  by  no  means 
faithful  roi)resentations  of  his  most  effective  efforts. 

In  the  arena  of  debate,  he  was  a  master  of  the  situation, 
and  often  would  accejit  the  position  of  an  adversary,  and 


LIFE    OF    HENRY    OSTRANDEH,    D.   D.  107 

adroitly  beat  him  in  the  use  of  his  own  arguments.  On 
such  occasions,  when  wrought  up  to  a  high  pitch  of 
excitement,  he  would  storm  his  opponents  with  shot  and 
shell,  and  after  the  battle,  repair  all  damages.  His 
wonderful  power  in  this  and  other  respects,  as  a  control- 
ling mind  in  the  Classis  of  Ulster,  is  attested  by  those 
who  have  borne  witness  to  his  usefulness  in  settling 
ecclesiastical  difficulties,  and  composing  matters  of  strife. 
He  was  a  profound  thinker  and  student  until  the  last. 
His  interest  in  the  jirophetical  Scriptures  was  always 
great,  and  no  amount  of  laborious  research  could  deter 
him  in  grappling  with  a  difficulty.  His  anxiety  was  to 
comprehend  the  mind  of  th  e  Spirit  as  set  forth  in  prophecy. 
By  the  evidence  of  the  last  sermon,  in  the  following 
selection  from  his  pen,  it  is  quite  clear  that  his  mind 
was  laboring  unsatisfied  with  the  ordinary  method  of 
treatment  in  the  exposition  of  the  prophetical  Scriptures. 
Like  the  man  in  the  gospel  whose  eyes  were  touched  by 
the  Great  Physician,  for  a  while  he  saw  "  men  like  trees 
walking  ;"  but  like  him  when  subjected  to  a  second 
touch,  he  saw  clearly  and  correctly  the  great  truths  of 
Eschatology  and  its  stupendous  facts  in  their  chrono- 
logical relations.  He  had  a  firm  conviction  that  what 
is  called  })re-millennarianism  is  the  only  sure  method  by 
which  the  Scriptures,  as  a  whole,  can  be  intelligently 
and  consistently  expounded.  He  esteemed  it  as  the 
only  key  adapted  to  unlock  numerous  Scripture  difficul- 
ties that  had  long  lain  in  his  way;  and  at  the  last,  it  was 
a  source  of  comfort  to  his  mind  and  heart,  altogether 
above  and  beyond  the  prevailing  sentiment  of  the 
church,  which  he  came  to  regard  as  inadequate  and 
unsatisfactory,  owing  to  a  method  of  interpretation, 
unphilosophienl  in  theory,  very  fallacious  and  mischiev- 


lOfi  LIFE    OF    HENRY    OSTRANDER,    D.  D. 

ous  ill  practice.  Such  were  his  sentiments  as  expressed 
to  the  present  writer,  and  always  accompanied  with 
delight  gleaming  from  his  animated  face,  as  he 
expatiated  upon  the  expansiveness  and  consistency  of 
view  he  enjoyed  as  to  the  coming  of  the  Lord,  and  his 
glorious  personal  reign  upon  the  reclaimed  earth. 

The  following  extract  from  a  letter  to  the  writer  by 
Rev.  Wm.  B.  Merritt,  whose  ministry  at  Flatbush  Dr. 
OsTRANDER  ofteu  attended,  and  to  whom  he  was  greatly 
attached,  bears  decisive  testimony  on  this  point: 

"In  catechising  me  one  day,  he  discovered  that  my 
mind  had  been  somewhat  exercised  on  the  personal 
reign  of  our  Lord  on  earth.  He  at  once  desired  that  I 
should  read  '  Faber,'  and  to  this  end  loaned  me  his  own 
copy;  calling  my  attention  to  many  passages  he  had 
marked.  After  this,  he  frequently  alluded  to  the 
subject  and  expressed  himself  decidedly  on  the  side  of 
Pre-millennarianism,  frequently  adding:  'It  is  by  far  the 
surer  method  of  interpreting  prophecy.' — 'In  interpre- 
tation of  prophecy,  therefore,  I  hold  strongly  to  the 
groimd  which  Millennarians  have  so  nobly  fought.'  In 
speaking  of  the  second  coming  of  our  Lord,  his  face 
would  shine  as  he  exclaimed,  '  O  how  I  should  love  to 
be  here,  when  He  comes  to  renovate  the  earth  wherein 
shall  dwell  righteousness!'  This  was  a  favorite  saying 
of  his.  It  was  my  pleasure  to  present  him  with  a  copy 
of  '  Christocracy,'  which  he  fairly  devoured.  He  not 
only  read  the  Ijook  through  at  least  three  times,  but 
carefully  studied  those  parts  of  it  which  were  of  the 
greatest  interest  to  himself  in  respect  to  his  jtrevious 
difficulties.  He  exclaimed,  '  O  that  our  ministers  would 
read  this  book!'  The  day  before  translation  to  his 
heavenly  home  he  was  reading  it,  and  repeatedly  said, 


LIFE    OF    IIENKY    OSTRANDER,    I).   I).  1 00 

'  I  tliaiik  the  authors  of  Christocracy  for  so  clearly 
setting  forth  views  which  must  yet  be  adopted  hy  the 
whole  church  militant.'  " 

"The  state  of  his  mind  on  this  subject  was  most 
beautifully  disclosed  in  a  prayer  he  offered  some  little 
time  before  his  departure,  at  the  close  of  a  meeting  of 
the  Classis  of  Ulster  held  in  the  Church  of  Flatbush, 
which  was  not  very  far  from  his  own  dwelling.  He 
moreover  thought  that  the  spirit  of  religious  bodies 
toward  harmony  in  co-operative  union,  intimated  pre- 
paration for  the  coming  of  the  King  who  is  to  sit  on  the 
throne  of  his  father  David,  unto  whom  shall  the  gather- 
ing of  the  people  be." 

A  letter  from  the  daughter  upon  whom  he  most 
relied,  contains  evidence  of  his  sentiments  and  feelings 
on  this  subject.  "He  always  regarded  the  common 
view  as  unsatisfactory,  and  for  years  while  unable  to 
decide  in  his  own  mind  fully  that  the  Pre-millennarians 
were  right,  he  never  believed  with  the  opponents  in 
their  spiritualizing  process.  He  always  said  there  was 
'  great  inconsistency '  in  that  method  of  mterpretation, 
and  gradually  came  to  feel  more  and  more  confirmed  in 
this  conviction.  When  Kev.  Mr.  Merritt  brought  him 
the  'Christocracy,'  it  was  like  a  new  revelation  to  him. 
The  time  of  the  'Judgment '  had  always  perplexed  him 
before.  He  could  not  reconcile  the  different  parts  of 
prophecy  in  regard  to  it.  But  now  he  was  clear. 
'Why,  Ann,  the  Judgment  will  go  on  all  through;' 
meaning  the  Millennium.  It  was  a  new  delight  to 
him,  as  a  solace,  a  joy  to  find  the  mystery  unravelled, 
the  harmony  of  prophecy  respecting  'the  Coming  One.' 
His  countenance  would  be  all  lit  up,  his  thoughts  and 
words  being  beyond  my  comprehension." 


110  LIFE    OF     HENRY    OSTRANDER,    T).  I). 

"A  few  mornings  before  bis  deatb — tbe  tbird — u])on 
inquiry  as  to  sleep  during  tbe  nigbt,  he  said  tbat  be 
'bad  not  slept  at  all.'  'Wliy  did  you  not  call  for 
coni])any,  as  usual?'  He  replied,  '  O,  I  bad  sucb  a 
pleasant  nigbt,  sucb  transporting,  beavenly  views.'" 

"Occasionally,  only,  be  could  see  to  read.  These 
moments  were  occupied  in  reading  Cbristocracy  and  tbe 
Bible;  and  towards  bis  end,  these  two  books  were  tbe 
only  ones  he  called  for;  and  be  ahvays  bad  them  within 
reach.  For  years,  he  said  to  many  persons  that  be 
could  better  interpret  prophecy  by  taking  tbe  '  Pre- 
milleiinarian  view;'  and  as  bis  days  advanced  he  became 
more  inclined  to  that  oi)iuion;  and  as  life  drew  to  a 
close,  be  did  not  doubt." 

Dr.  OsTRANDER  was  a  remarkable  man  for  bis  execu- 
tive abilities.  Of  this  the  testimony  of  the  members  of 
the  Classis  of  Ulster  is  unanimous  and  copious.  Nothing 
can  or  need  be  said  in  corroboration  of  their  statements 
as  to  the  tout  ensemble  of  the  man  they  loved.  These 
records  exhibit  how  much  we  have  lost  in  tbe  de])arture 
of  this  eminent  servant  of  God.  Nay,  that  is  not  tbe 
word,  Sjjared  to  a  ripe  old  age,  and  having  made  full 
2)roof  of  his  ministry,  an  honored  instrument  of  long  use 
in  tbe  Master's  service,  we  have  lost  nothing  in  his 
departure,  but  have  gained  much  to  enlighten,  encour- 
age, and  cheer  us  in  our  earthly  pilgnmage.  "  He  being- 
dead  yet  speaketh." 

The  following  selection  out  of  four  hundred  and  tifty- 
five  sermons  written  out,  will  serve  to  show  bis  method 
of  thought  and  discussion,  whilst  tbe  saving  truths  of 
tbe  gospel  presented  may  yet  protract  tbat  blessed 
influence  which  be  so  long  and  so  happily  exerted  for 


LIFE    OF    IIENKY    OSTKANPER,    D.   D .  Ill 

the  salvation  of  tlicm  tliat  lieai'd  him.  Gilte<l  with 
uncoimiKMi  mental  and  i)]iysieal  en('r<:;y  which,  unsj)are(l, 
was  gladly  devoted  to  liis  jtrofession,  he  was  foremost 
upon  the  field  in  "  bearing  the  heat  and  burden  of  tlie 
day."  He  went  fortli  wee])ing,  bearing  ])reei()us  seed; 
and  when  Christ  comes,  lie  sliall  return  bringing  his 
sheaves  with  liim.  Thanks  be  unto  God  for  such  gifts 
to  his  churcli  as  the  Kev.  Dr.  Ostrandeu.  With  a 
noble  character,  and  an  untarnished  reputation,  he  left 
nothing  to  mar  the  work  of  a  long  and  a  laborious  life  of 
usefulness.  Blessed  is  his  memory,  and  glorious  is  his 
destiny  among  the  stars  that  shine  forever  and  ever. 


SERMONS. 


THE  EXISTENCE  OF  GOD. 


Rom.   1  :  20.     "  FoK  the  invisible  things  op  him  from  the 

CREATION   OF   THE   WORLD    ARE    CLEARLY    SEEN,    BEING    UNDER- 
STOOD   BY   THE    THINGS    THAT    ARE    MADE,    EVEN    HIS    ETERNAL 

po^vER  AND  Godhead." 

There  are  many  moral  truths  which,  however  obvious 
to  the  human  mind,  require  to  be  frequently  enforced 
upon  reason  and  conscience.  Though  the  idea  in  each 
be  clear  to  our  perception,  as  natural  in  itself,  and 
important  to  us,  it  may  eventually  become  faint  to  our 
mental  vision,  and  fail  to  impress  us  as  at  first,  by 
reason  of  our  occupancy  with  the  inferior  crowd  of 
other  ideas  that  arise  from  the  variety  and  claims  of  our 
daily  concerns. 

It  is,  moreover,  quite  possible,  that  a  very  simple  truth 
may  be  shorn  of  its  power  over  the  heart,  because  it  is 
seen  to  be  unfriendly  to  our  peace  derived  from  carnal 
pleasures  which  we  are  prone  to  pursue,  and  therefore 
may  be  thrust  away '  from  our  consideration.  In  such 
case,  it  is  quite  customary  to  treat  it  with  contempt  as 
unworthy  of  our  attention  ;  but  that  is  not  the  real 
reason  which,  say  what  we  will,  lies  in  the  dislike  for  it 
of  which  we  are  all  the  while  conscious.  The  conse- 
quence of  all  this  is  deplorable  enough.  That  moral 
truth  which  at  first  was  so  jjlain  and  simple,  and  so  well 
calculated  to  prompt  to  duty  becomes  inoperative  by 


116  THE    EXISTENCE    OF    GOD. 

this  process,  and  lies  dormant  in  the  soul.  Hence  the 
conduct  of  men  often  is  such,  as  if  thfit  truth  had  never 
been  known  or  felt  by  them  at  all.  We  all  believe,  for 
example,  that  there  is  a  God,  but  alas,  how  few  act  as 
if  they  felt  the  force  of  their  own  admission! 

These  considerations  will  justify  me  in  taking  for  my 
subject,  at  this  time,  the  great  moral  truth  of  the 
Existence  of  God.  The  text  affirms  it  is  a  truth  exceed- 
ingly plain:  "For  the  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood 
by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead." 

I.  I  i^ropose  to  adduce  a  few  arguments  in  support 
of  this  truth  which  ought  to  have  the  most  commanding 
influence  over  our  lives  and  conduct.  We  begin  with 
general  thoughts. 

1.  When  we  speak  of  Goo,  we  refer  to  the  self- 
existing,  ever-living,  and  infinitely  perfect  Being  who  is 
the  only  independent  and  almighty  cause  of  all  things; 
who  holds  all  things  in  absolute  and  perpetual  depend- 
ence on  Himself;  and  governs  all  things  in  subserviency 
to  His  own  purposes.  His  natural  perfections  are 
independence,  simplicity,  immutability,  eternity  and 
immensity.  His  moral  perfections  are  holiness,  power, 
wisdom,  justice,  goodness  and  truth.  It  is  not  our 
object,  at  present,  to  show  that  these  perfections  essen- 
tially belong  to  God;  for,  admitting  his  Beuig,  we  must 
admit  them  as  its  qualifying  terms;  but  we  mean  to 
show  that  His  existence  is  a  fact^  that  should  be  to  us 
an  omnipresent  and  controlling  truth. 

While  we  contend  that  such  an  awfully  great  and 
holy  Being  exists,  essentially  possessing  these  perfec- 
tions, let  it  not  be  supposed  that  we  assert  our  adequacy 


TdE    EXISTENCE  -OF   GOD.  1 1  7 

to  comprehend  His  mode  of  being,  or  his  ineffable 
glory.  No  created  intellect  can  possess  this  power. 
"  Who  by  searching  shall  find  out  God '?  Who  shall 
find  out  the  Almighty  to  i)erfection  V"  Such  knowledge 
is  too  wonderful  for  us,  we  cannot  attain  to  it.  There 
are,  indeed,  various  names  given  Him  in  the  Scriptures, 
to  assist  our  conceptions  of  His  Being  and  attributes; 
yet  there  is  no  one  name  of  an  import  so  comprehensive 
as  adequately  to  describe  the  Almighty  Maker  of  heaven 
and  earth.  Because  he  is  incomprehensible,  he  is  not 
nameable  by  any  single  appellative.  "  Wherefore  dost 
thou  ask  concerning  my  name,  seeing  it  is  hidden?" 
"  What  is  his  name,  or  his  Son's  name,  if  thou  canst 
tell?"  As  all  our  knowledge  of  invisible  objects  is 
derived  from  analogy  that  is,  from  the  resemblances 
which  they  have,  or  bear  in  their  jjroperties  to  visible 
objects,  and  as  there  is  no  object  in  existence  that  has 
the  exact  and  full  resemblance  of  the  Deity,  it  is  evident 
that  His  awful  nature  must  be  infinitely  more  exalted 
than  we  are  capable  of  conceiving;  and  every  attempt 
to  adequately  describe  him  must  be  futile  and  presump- 
tuous in  the  extreme.  Hence  the  second  command  of 
the  decalogue  forbids  the  formation  of  any  likeness  of 
God,  because  it  would  be  a  caricature,  and  an  objective 
blasphemy. 

2.  Yet,  while  it  may  be  diflicult  for  us  to  speak  with 
suflBcient  and  satisfactory  precision  on  this  mighty 
subject,  we  can  most  assuredly  affirm,  that  there  is  such 
a  glorious  Being;  the  original  and  self-existent  cause  of 
all  things.  This  is  a  truth  so  plain  and  obvious,  that  it 
is  passing  strange  how  any  such  sentiment  as  Atheism 
expresses  could  ever  have  existed.  Strange,  indeed, 
that  any  one  should  be  able  to  strip  himself  of  the 


118  THE    EXISTENCE    OP    GOD. 

principles  of  his  own  nature,  and  so  pervert  the  powers 
of  his  own  understanding,  as  to  deny  in  sincerity  the 
existence  of  a  God!  Great  allowances  are  indeed  to  be 
made  for  the  thoughtlessness  of  many,  who  take  up  any 
sentiment  without  examination,  and  are  guided  more  by 
the  opinions  of  others  than  by  conclusions  of  their  own; 
and  for  that  wildness  and  eccentricity  of  some  persons, 
whose  conduct  can  hardly  be  viewed  as  consistent  with 
any  principles  at  all;  allowances  also  must  be  for  the 
habits  and  manners  of  people,  which  have  a  great 
influence  on  their  belief;  and  for  the  wishes  of  others, 
whose  interest  it  would  be  that  there  should  be  no  God. 
But  after  all,  it  seems  impossible  that  any  person  whose 
wish  it  is,  that  there  were  no  God,  should  so  far  succeed  in 
forming  their  principles  agreeably  to  their  practices,  as 
to  settle  themselves  down  into  a  uniform  and  fixed 
belief  that  there  is  no  God.  This  is  no  less  amazing 
than  absurd. 

3.  Of  one  thing  however  we  may  be  confident. 
Practical  Atheism  largely  abounds.  That  such  senti- 
ments are  entertained,  and  such  practices  are  pursued 
as  seem  compatible  only  with  the  disbelief  of  His 
existence  is  too  apparent,  for  otherwise  a  clear  convic- 
tion of  the  truth  in  question  should  naturally  operate 
as  checks  to  the  freedom  which  licentiousness  assumes. 
Some  men  have  speculative  knowledge  of  His  existence. 
They  barely  believe  it  possible  or  probable,  but  not  with 
that  settled  conviction  which  influences  to  circumspec- 
tion in  the  pursuits  of  life.  But  though  it  might  be 
useless  to  argue  the  matter  for  the  purpose  of  bringing 
speculative  ojDinion  up  to  the  character  of  a  reasonable 
and  controlling  faith,  it  surely  must  be  of  consequence 
to  illustrate  the  fact,  for  the  purpose  of  enforcing  its 


THE    EXISTENCE    OF   (iOD.  119 

power,  exciting  your  reverence,  and  prompting  jonr 
obedience. 

11.  Let  us  then  attend  to  some  jioints  in  the  general 
argument  which  establishes  the  fact  in  question  beyond 
all  reasonable  doubt,  and  shows  Atheism  to  be  incom- 
patible with  all  principles  that  regulate  human  opinion, 
and  control  the  mind  in  coming  to  a  fixedness  of  faith 
on  any  subject  whatever. 

1.  In  the  first  place  we  direct  attention  to  that 
general  impression  of  a  Deity  resting  upon  the  universal 
mind  of  mankind,  as  a  fact  beyond  dispute;  and  there- 
fore a  fact  beyond  explanation,  if  the  human  under- 
standing were  not  naturally  endowed  with  an  intuition 
easily  accounting  for  the  universal  belief  in  the  existence 
of  God.  It  has  indeed  been  observed  that  there  is  no 
such  thing  as  an  innate  idea  of  God,  and  that  this 
imjiression  of  His  existence  is  derived  altogether  from 
sensation  which  comes  only  from  reflection  upon  the 
visible  world.  But  this  is  an  assumption  not  easily 
justified,  and  certainly  not  in  agreement  with  the 
inspired  account  of  the  matter;  for  speaking  of  the 
Gentiles,  Paul  says  that  "The  works  of  the  law  are 
written  upon  their  hearts," — an  assertion  seemingly 
supported  by  the  general  impression  just  spoken  of. 

The  multiplicity  of  deities  of  contrary  character  in 
the  heathen  world,  has  also  been  urged  as  an  objection 
against  the  idea  of  God  as  natural  to  man;  but  this,  we 
hold,  proves  directly  the  reverse;  on  the  contrary,  it  is 
an  argument  in  favor  of  it;  for  how  otherwise  can  we 
account  for  any  object  of  worship?  In  consequence  of 
a  general  impression  variably  distinct,  but  all-peiwading, 
we  find  every  nation  acknowledging  a  deity  of  some 
kind;  and  history  shows  that  this  has  always  been  the 


120  THK    EXISTENCE    OF    GOD. 

fact.  If  there  have  been  individuals,  at  times,  declaring 
that  they  were  never  conscious  of  any  such  impression, 
we  are  not  bound  to  believe  them,  while  they  claim  to 
have  their  rational  powers  unimpaired,  since  this  univer- 
sal impression  is  common  to  universal  mind;  and  if  any 
heathen  have  been  found  who  have  discovered  no  symp- 
toms of  the  knowledge  of  God,  it  is  fair  to  believe  that 
they  have  been  misrepresented  through  the  inadequacy 
of  those  making  the  assertion,  since  the  most  stupid 
Hottentots,  Greenlanders,  Kamscatkians  and  American 
savages  have  discovered  a  belief  in,  and  a  regai'd  to 
Deity. 

In  consequence  of  this  general  impression  of  a  God, 
we  find  that  the  most  wicked  and  abandoned  are  often 
distui'bed  by  a  dread  of  His  anger.  There  have  been 
those  who  may  have  labored  to  persuade  themselves 
that  there  is  no  God,  but  they  have  been  unable  to  con- 
ceal their  fears;  for  the  stories  of  ghosts  and  apparitions 
have  frozen  them  with  horror  !  This  general  impression 
thus  asserts  itself  even  in  those  who  deny  it.  Moreover 
the  stupidest  heathen  discover  a  willingness  and  readi- 
ness to  acknowledge  a  Supreme  Power.  Missionaries 
have  often  found  great  difficulty  in  the  inculcation  of 
Christianity  upon  the  heathen,  but  no  difficulty  at  all  in 
procuring  from  them  an  acknowledgment  of  the 
Almighty.  Amidst  all  their  ignorance  they  know  there 
is  a  God;  it  is  a  doctrine  written  on  their  hearts,  and 
engraven  on  their  consciences.  And  now  we  ask, 
whence  could  their  universal  impression  come,  but  from 
the  power  of  a  fact  omnipresent  to  and  omnipotent  over 
the  world  of  mind?  What  priest  could  have  branded  it 
into  the  universal  conscience  of  our  race  ?  What  prince, 
or  power  of   mortal,  would  or  could  have  imposed  it 


THE    EXISTENCK    OF    GOD.  121 

Upon  the  successive  generations  of  the  world  ?  Since 
all  nations  have  their  own  peculiar  customs  and  habits, 
how  could  the  same  custom  and  the  same  habit  exclu- 
sively and  universally  prevail,  when  no  intercourse 
obtained  among  them  ?  Amid  the  variations  of  manners 
and  customs  in  every  generation  of  every  kind  of  people, 
how  happens  it,  that  this  alone  remains  the  one  only 
universal  moral  characteristic  of  all  mankind  from  age  to 
age  ?  There  is  only  one  explanation.  The  imjjression  of 
Godhead  is  instinctive  in  manhood,  or  it  is  the  unoblit- 
erated  result  of  revelation  ilooding  the  world  from  the 
beginning  with  the  evidence  that  there  is  a  God,  and 
that  He  reigns  supreme  over  the  affairs  of  men. 

III.  Let  us  advance  a  step  further.  The  original 
production  of  all  things  clearly  demonstrates  the  exist- 
ence of  God,  and  of  these  nothing  more  powerfully  than 
man  himself.  We  turn  our  eyes  upon  ourselves,  and  we 
know  intuitively  that  we  exist.  We  are  possessed  of 
bodies  wonderfully  fashioned,  all  whose  parts  are  so 
disposed  as  precisely  to  answer  the  exigencies  of  our 
condition.  We  are  possessed  of  an  intellectual  power 
which  thinks,  reflects,  remembers,  ponders,  reasons,  and 
conducts  the  affairs  of  men.  We  also  perceive  ourselves 
surrounded  by  a  system  of  immense  magnitude,  of  endless 
variety,  of  perpetual  motion,  and  of  wonderful  adaptation 
of  parts,  for  a  vast  variety  of  effects.  As  it  is  natural 
to  trace  effects  to  their  causes,  we  inquire  what  is  the 
origin  of  beings  with  their  properties  of  being  ?  As  to 
ourselves,  we  have  not  always  existed.  How  then  came 
we  into  being  ?  The  universe  around  us  also  must  have 
had  some  great  moving  and  almighty  cause.  Shall  we 
sa"y  that  matter  is  eternal,  and  that  the  universe  in 
substance  has   existed   from   eternity?      Though    even 


122  THE    ElXISfENCE    OP    GOD. 

that  should  be  admitted,  there  must  have  been  some 
mighty  moving  cause  to  make  such  a  marvellous  dispo- 
sition of  inert  matter,  giving  it  such  admirable  forms, 
such  regular  varieties,  such  exact  proportions,  such 
numerous  adaptations  as  we  witness,  showing  all  the 
ingenuity  of  contrivance,  and  all  the  wisdom  of  bene- 
volent design.  Shall  we  say  that  nature  is  the  efficient 
author  of  the  whole?  What  then  is  nature  but  another 
name  for  God  ? — a  name  which,  even  the  pretended 
Atheist  must  acknowledge,  designates  a  Supreme  Power. 
Shall  we  say  that  Fate  controls  the  universe,  and  gave  it 
forms  and  motions  that  excite  the  astonishment  of  the 
mind  with  every  discovery  made,  and  every  subject 
studied?  Then  we  ascribe  to  Fate  the  perfections  of 
Deity.  Shall  we  persevere  in  our  endeavors  to  get  rid 
of  the  idea  of  a  personal  God,  ascribing  all  things  to  the 
fortuitous  concourse  of  atoms,  or  to  the  "agency  of 
chance  "?  This  is  the  worst  and  maddest  subterfuge  of 
all.  Could  ever  such  a  work  as  creation,  consisting  of 
an  innumerable  variety  of  parts,  and  a  wonderful  dispo- 
sition of  the  whole  operating  to  so  grand  an  end  as  we 
see,  have  been  the  work  of  chance?  "Much  more 
easily,"  says  an  author,  "  might  we  conceive  one  able  to 
throw  the  letters  of  the  alphabet  out  of  a  bag  at  random 
into  the  exact  form  of  a  poem  ;  more  easily,  that  a 
painter,  by  spinking  colors  at  random,  should  form  the 
exact  picture  of  a  man  ;  more  easily,  that  a  general 
might  procure  an  army  by  waiting  till  chance  should 
bring  them,  without  his  orders,  into  the  arrangement 
of  rank  and  file;  more  easily,  that  the  materials  of  a 
magnificent  building — stone,  mortar,  timber,  iron,  lead, 
and  glass — might  come  together  by  chance,  in  complete 
arrangement  and  perfect  order  than  that  the  wonderful 


THE    EXISTHNCE    OF   GOD.  1'23 

machinery  of  the  universe  might  come  forth  as  the 
production  of  chance.  The  longer  we  think  of  it,  the 
denser  does  this  absurdity  become." 

Furthermore,  the  preservation  and  government  of 
nature  declare  the  existence  of  God.  Who  or  what  sup- 
ports the  world  without  pillar  or  foundation  ?  Whence 
that  projectile  force  by  which  the  vast  heavenly  bodies 
take  a  course  that  is  constant,  and  invariable,  with  a 
propensity  to  move  on  therein  forever?  Whence  that 
principle  of  gravitation  which  keejDS  together  the 
immense  machine,  or  that  centripetal  force  by  which 
all  bodies  are  inclined  to  the  centre  of  the  system;  or 
that  centrifugal  force  by  which  all  bodies  are  inclined 
to  fly  off  from  it;  or  the  mutual  counteraction  of  each, 
by  which  they  must  take  regular  curved  orbits  around 
the  centre  of  gravity  ?  What  power  has  fixed  the  sun 
in  the  centre  of  his  system  of  planets,  the  dispenser  of 
light  and  heat  to  them  all,  in  variable  proportions;  and 
commanded  them  to  jserform  their  courses  around  him 
in  regular  revolutions  ;  or  who  has  given  orders  to  the 
moon,  that  in  her  circuit  around  the  earth,  she  should 
confer  her  share  of  benefit  upon  its  inhabitants  ? 

In  the  language  of  Scriptiire  we  may  exclaim :  "  Who 
hath  laid  the  measure  of  the  universe,  or  who  hath 
stretched  the  line  upon  it?  Whereuj)on  are  the 
foundations  fastened,  or  who  laid  the  chief  corner- 
stone? Whence  the  morning  stars,  and  shut  up  the 
sea  with  doors,  made  the  clouds  the  servants  thereof, 
commanded  the  morning  to  appear,  and  the  dayspring 
to  know  his  place  ?  Who  hath  divided  a  water  course 
for  the  overflowing  of  rivers,  or  a  way  for  the  lightning 
of  thunder?  Hath  rain  a  father,  and  who  has  begotten 
the  drops  of  dew  ?     Out  of  whose  womb  came  the  ice, 


124  THE    EXISTENCE    OF    GOD. 

and  tlie  hoary  frost,  who  hath  generated  it?  Who 
bindeth  the  sweet  influeuce  of  Pleiades,  and  looseth  the 
bands  of  Orion  ?  Who  bringeth  forth  Mazzaroth  in  his 
season,  and  guideth  Arcturus  and  his  sons  ?  " 

Turn  to  the  vegetable  world,  and  let  the  oak  of  the 
forest,  the  flower  of  the  held,  and  every  leaf  and  every 
blade  of  grass  proclaim  to  the  soul,  the  existence  and 
power  of  God.  Who  hath  inwrought  that  incompre- 
hensible principle  of  vegetation  by  which  an  insignificant 
seed  cast  into  the  earth,  separates,  germinates,  grows, 
blossoms,  and  bears  fruit,  and  seed  after  its  kind  ? 
And  the  healing  herb,  who  hath  planted  it  in  the  very 
countries  where  those  diseases  most  prevail  which  require 
its  application?  The  fruits  of  the  field,  who  hath 
appointed  them  to  supply  the  wants  and  preserve  the 
life  of  the  animal  creation?  Who  hath  taught  the 
veo-etation  of  Spring  to  clothe  itself  with  beauty,  and 
again  in  Autumn  to  resign  all  its  glory?  "Marvellous 
are  thy  works,  O  Lord  Almighty;  in  wisdom  hast  thou 
made  them  all." 

Turn  again  to  animated  nature,  in  which  every  worm 
and  reptile,  consisting  of  numerous  members  wonderfully 
adjusted,  is  a  living  proof  of  the  Divinity  that  produced 
it.  Who  hath  given  them  all  that  instinctive  sagacity  by 
which  they  prepare  their  lodgings,  promote  their  health, 
and  protect  and  nourish  their  young?  Who  hath  given 
them  clothing  precisely  suited  to  their  necessities,  and 
armed  them  with  weapons  of  warfare  and  defence? 
Who  hath  directed  the  marvellous  peregrinations  or 
wanderings  of  the  fishes  of  the  sea,  and  the  fowls  of  the 
air,  at  such  seasons,  and  with  such  plans  as  best  promote 
their  own  preservation,  and  subserve  the  benefit  of 
mankind?     Well  is  it  said:    "Ask  now  the  beasts,  and 


THE    EXISTENCE    OF    GOD.  125 

they  shall  teach  thee;  and  the  fowls  of  the  air,  and  they 
shall  tell  thee;  or  si)eak  to  the  earth,  and  it  shall  teach 
thee;  and  the  fishes  of  the  sea  shall  declare  unto 
thee." 

Especially  let  man  contemplate  his  own  nature,  and 
examine  the  mechanism  of  his  own  frame,  and  the 
Ijowers  of  his  own  sensation.  Who  has  adapted  the  ear 
to  the  reception  of  sounds,  and  the  eye  to  the  discern- 
ment of  colors,  and  the  taste  to  the  discriminations  of 
articles  of  food?  Examine  the  powers  of  thine  own 
mind,  O  man,  made  in  the  image  of  God.  Whence  that 
reach  of  understanding  denied  to  the  lower  creation, 
enabling  thee  to  make  thyself  a  subject  of  investigation; 
or  that  memory,  by  which  thou  retainest  thine  own 
ideas;  or  that  conscience,  which  approves  or  condemns 
thee?  Whence  that  soul  with  a  nature  and  a  capacity 
for  immortality  ?     Well  might  the  poet  !?ay  of  it — 

"  Warms  iu  the  suu,  refreshes  in  the  breeze, 
Glows  in  the  stars,  and  blossoms  in  the  trees, 
Lives  through  all  life,  extends  through  all  extent, 
Spreads  undivided,  operates  unspent." 

IV.  Finally  the  power  of  a  controlling  governmental 
providence,  as  it  is  displayed  in  the  preserv^atiou  of 
the  righteous,  and  in  the  jjunishment  of  the  wicked, 
declares  the  existence  of  God,  whose  intelligence  directs 
it  to  specific  ends.  How  comes  it  to  pass,  that  a  society, 
denominated  the  Church,  established  among  men  almost 
from  the  beginning  of  time,  has  so  long  been  preserved, 
notwithstanding  all  the  persecutions  and  slaughters  she 
has  encountered;  while  those  ungodly  nations,  once  so 
powerful  and  so  cruel,  who  persecuted  her  with  relent- 
less fury,  have  in  continual  succession   been  consigned 


126  THK     EXISTENCE    OF    GOD. 

to  desolation  and  ruin  ?  Where  now  are  the  Canaanites, 
who  so  long  vexed  the  people  of  God  ?  Where  the 
proud  Assyrian  monarch,  who  boasted  of  his  strength  ? 
Where  the  mighty  Empire  of  Rome,  whose  Emperors 
raised  numerous  bloody  i)ersecutions,  and  afterwards 
cherished  the  man  of  sin  and  son  of  perdition  ?  How 
comes  it  that  those  nations  of  the  Eastern  World  who 
still  exist,  do,  in  their  present  form  and  appearance, 
prove  that  God  has  rewarded  or  scourged  them  accord- 
ing as  they  have  promoted  or  persecuted  the  Church  of 
God  '?  The  fact  is  too  plain  for  denial;  there  must  be  a 
God,  that  ruleth  in  the  earth. 

If  we  refer  to  the  fates  of  individuals,  the  same  truth 
will  be  illustrated,  that  the  Deity  is  known  by  the 
judgments  which  he  executes.  Under  the  impression 
that  there  is  a  God  who  executeth  vengeance  in  the 
earth,  Cain  exclaimed — "  My  punishment  is  greater  than 
I  can  bear  !"  Is  Pharaoh  guilty  of  blood,  in  destroying 
the  children  of  the  Israelites  in  the  waters  of  the  Nile  ? 
God  gave  him  blood  to  drink  by  changing  its  waters 
into  blood.  Is  David  guilty  of  blood  and  adultery  ?  By 
blood  and  adultery  is  he  punished;  for  the  sword 
dej^arted  not  from  his  house;  and  his  wives  were  taken 
by  his  sons.  Had  Ahab  and  Jezebel  committed  the 
most  atrocious  cruelty?  Their  blood  is  marvellously 
shed. 

Not  only  sacred,  but  profane  history  records  many 
awful  retributions,  by  which  the  impression  is  fixed  on 
the  mind,  that  there  is  a  God,  Who  was  it  that  so 
comforted  and  supported  the  Martyrs,  that  they  mani- 
fested great  cheerfulness  and  tranquillity  amidst  the 
most  dreadful  tortures  and  lingering  deaths  ?  What 
power   inflicted    upon    Herod    that    signal    jDunishment 


THE    EXISTENCE    OF    GOD.  127 

which  liistory  records,  the  stench  of  his  bodily  infection 
heconiiiij^  intolenilde  to  all,  and  his  mind  tortured  hy 
horrible  anticipations  V  And  what  power  inflicted  u|)on 
Nero  that  mental  torment  which  induced  him  to  solicit 
another  to  dispatch  him  ?  The  death  of  Julian  the 
Apostate — that  most  cruel  persecutor — is  too  loath- 
some for  description.  He  died  an  awful  witness  of  the 
existence  and  power  of  an  avenging  God.  "  If,"  says 
an  author,  "  a  collection  should  be  made  of  all  those 
persecuting  tyrants  who  have  not  been  visited  after  the 
common  visitation  of  man,  and  have  not  died  the 
common  death  of  all  men,  but  whose  plagues  were 
horrible  and  strange,  the  hardest  skeptic  would  be 
moved  by  the  evidence,  and  compelled  to  admit  that 
there  is  a  God  who  judgeth  in  the  earth." 

The  inferences  from  our  subject  are  quite  natural,  and 
ought  to  be  impressive. 

1.  We  see  the  folly  of  atheism,  not  merely  that  form 
of  it  which  asserts  itself  in  open  blasphemy,  but  that 
practical  atheism  which  induces  many  to  wish  in  their 
hearts  that  there  were  no  God.  If  any  such  be  here,  a 
few  questions  are  worthy  of  their  consideration.  Would 
you  regard  yourselves  more  happy,  could  you  be  con- 
vinced that  no  Deity  exists  V  Would  not  licentiousness 
and  vice  have  the  same  tendency  they  now  have  to 
obscure  the  understanding,  and  to  fill  the  breast  with 
tormenting  passions?  What  pleasure  can  be  derived 
from  the  idea  of  annihilation, — an  idea  accompanied 
with  horror  and  producing  melancholy  for  life?  Or, 
would  the  idea  of  impunity  from  all  punishment  relieve 
you  ?  If  we  were  to  admit  that  there  is  no  God,  would 
our  admission  alleviate  the  miseries  of  life  ?  Whether 
there  be  a  God  or  not,  there  is  misery  on  earth,  and  the 


128  THE    EXISTENCE    OF    UOD. 

tendency  of  sin  is  ever  to  misery;  and  would  not  the 
same  tendency  operate  to  the  same  issue  hereafter? 
You  may  suggest  that  there  will  be  no  hereafter,  but  if 
it  be  mere  chance  or  fortune  that  makes  men  miserable 
in  this  life,  how  know  you  but  that  the  same  chance  or 
fortune  will  perpetuate  your  existence  after  death,  and 
perpetually  inflict  far  greater  misery  as  the  consequence 
of  sin  ?  So  that  whether  there  be  a  God  or  not,  it 
seems  that  the  wicked  must  be  miserable.  For  aught 
they  know,  the  same  cause  that  operates  so  woefully 
now  and  here,  will  work  a  far  more  intensified  misery 
hereafter,  when  all  the  comforts  of  an  animal  existence 
shall  be  no  more  for  alleviation.  Would  you  not  be 
more  miserable  now,  if  there  were  no  God?  Suppose 
that  there  is  no  God,  under  what  government  do  we 
live  ?  What  demon  then  has  possession  of  the  world  ? 
What  malignity  and  cruelty  constitute  his  character? 
What  malicious  pleasure  may  he  not  take  in  our  ruin  ? 
Is  there  no  horror  in  having  our  existence  in  a  world 
without  a  God  to  manage  its  concerns  in  righteousness, 
to  provide  rewards  for  the  good,  and  punishments  for 
the  bad  ?  Does  not  that  supposable  state  of  things  blot 
out  all  moral  distinctions,  and  annihilate  all  hope  of  our 
ever  having  the  disorders  of  our  nature  removed,  and 
the  blessedness  of  harmony  and  happiness  conferred  upon 
our  souls  ?  If  then  we  wish  that  there  were  no  God  to 
punish,  we  wish  also  that  there  were  no  God  to  bless, 
and  the  existence  of  such  a  wisJi  in  any  heart  is  to  it  an 
evidence  of  present  misery,  and  a  sure  indication  of 
exclusion  from  future  happiness. 

2.  We  know  that  there  is  a  God  by  the  evidence  set 
forth  in  our  text,  "  The  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood 


THE     EXISTENCE    OF    GOD.  I2ii 

by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead."  This  is  the  argument  for  faith  in  and 
worship  of  him  ever  acknowledged  by  the  world  of 
mind.  There  is  such  an  intimate  connection  between  a 
sense  of  the  Divine  existence,  and  a  sense  of  human 
obligation  to  worship  and  adore  him,  that  all  nations 
have  acknowledged  the  former  and  confessed  the  latter; 
and  have  actually  adopted  some  mode  or  other  of 
religious  worship.  This  is  a  fact  that  cannot  be  the 
result  of  accident.  It  is  as  much  a  fact  as  the  belief  of 
the  existence  of  the  human  soul.  Now  a  universal 
impression  is  a  truth,  and  can  only  be  made  by  an 
irresistible  cause  universally  operating.  We  assei-t, 
that  cause  is  God.  Man  is  a  religious  being,  and  that 
fact  j)roves  the  existence  of  God,  since  all  religion  is  in 
reference  to  him;  and  the  sense  of  our  obligation  to 
worship  is  perceived  to  be  a  natural  result  from  this 
impression  upon  our  rational  nature.  If  God  be  the 
author  of  our  being,  why  should  he  not  have  made  this 
impression  to  be  the  consequence  of  an  adaptation  of 
mind  to  receive  it  from  reflection  upon  "  the  things  that 
are  made,"  that  "  his  eternal  power  and  Godhead " 
should  excite  our  adoration,  and  prompt  us  to  render 
the  homage  due  his  ineffable  Majesty  ?  Thus  we  have  a 
perfectly  satisfactory  explanation  of  a  wonderful  fact, 
otherwise  inexplicable.  The  worship  of  God  is  a  duty 
which  necessarily  flows  from  a  sense  of  his  existence, 
and  they  who  refuse  to  render  it  are  fairly  taxable  with 
a  practical  denial  of  his  authority,  and  a  moral  wrong 
done  to  their  own  souls.  Are  they  not  practical 
atheists,  and  that  by  a  course  of  thought  and  feeling  no 
less  absurd,  than  the  brutalizing  sentiment  of  him  who 
denies  the  being  of  God  altogether?     What  must  we 


I 

130  THE     EXISTENCE    OF    GOD. 

s:iy  of  those  who,  regardless  of  his  authority,  contend 
that  their  judgment  is  a  law  unto  themselves  in  all 
matters  of  right  and  wrong  ?  Can  their  opinion  claim 
coeval  authority  with,  or  in  anywise  modify  for  them- 
selves that  invariable  standard  of  rectitude  that  neces- 
sarily must  emanate  from  the  divine  Mind?  What 
shall  we  say  of  those  whose  practical  neglect  of  God,  is 
incompatible  with  their  admission  of  His  being  and 
attributes?  Does  not  the  spirit  of  unbelief  show  its 
contempt  by  the  rejection  of  the  gospel,  impeaching  the 
veracity  of  the  Almighty  ?  Are  not  all  such  persons 
atheistical  in  disposition  and  practice,  just  as  much, 
though  not  so  offensively,  as  the  openly  avowed  atheist  ? 
Is  it  not  likely  that  God  will  judge  them  so,  when  He 
shall  judge  all  men  "  according  to  the  deeds  done  in 
the  body  "  ? 

Beloved,  it  is  for  the  purpose  of  exciting  your  adora- 
tion that  God  has  impressed  upon  your  souls  a  sense  of 
his  eternal  power  and  Godhead.  For  this.  He  causes 
the  sun  to  rise  upon  the  earth  in  dazzling  splendor;  for 
this,  the  moon  to  traverse  the  vast  expanse  in  silvery 
brightness;  for  this,  the  twinkling  stars  to  bespangle 
the  sky  of  night;  for  this,  the  regular  successions  of  the 
seasons,  summer  and  winter,  seed-time  and  harvest;  for 
this  too.  He  has  spread  out  the  beautiful  landscape  with 
flowers  among  the  waving  grass,  and  flocks  and  herds 
feeding  out  of  his  hand,  u])on  the  verdant  fields,  and 
singing  birds  pouring  out  their  varied  melodies  from 
bush  and  tree.  O,  shall  we  resist  these  invitations  from 
the  inferior  creation  to  adore  the  great  Parent  of  the 
universe  ? 

3.  The  time  shall  come  when  the  most  unreasonable 
and  ]>ersistent  skeptic  shall  be  made  to  realize  the  exist- 


THK     KXISTENCE    OF    GOD.  131 

ence  and  power  of  God.  He  may  indeed  manage  to 
keep  his  courage  up  in  the  promulgation  of  sentiments 
abhorrent  to  every  generous  heart,  while  health  and 
strength  shall  last;  but  when  these  give  way,  and  his 
mind  be  forced  to  dwell  upon  probabilities  which  may 
possibly  be  certainties,  he  shall,  in  S2)ite  of  himself, 
become  a  little  nervous  as  an  exasperated  conscience 
gains  strength  with  his  approaches  to  the  gates  of  death. 
"  What,  after  all,  if  there  be  a  God !"  Such  an  excla- 
mation will  usher  in  an  unwelcome  train  of  thoughts 
that  shall  pre})are  the  fuel  for  the  fires  of  remorse  never 
to  go  out. 

O  what  misery,  what  agony,  what  dejiths  of  wretch- 
edness shall  be  uncovered,  as  the  unhappy  godless  soul 
makes  its  entrance  ixpon  its  future  state  !  O  shall  we 
never  devoutly  acknowledge  God,  until  we  come  to 
experience  the  power  of  his  anger  !  Shall  we  never  awake 
to  the  fact  of  our  unspeakable  folly,  until  we  feel  its 
penalty  cannot  be  avoided  !  O,  then,  be  wise  in  time, 
if  you  would  be  hap}))'-  in  eternity.  Consider  the  inter- 
ests you  imperil  by  the  crime  of  neglect.  There  is  a 
God  whose  omnipotence  will  vindicate  his  honor.  He 
is  now  willing  to  be  reconciled  to  the  chief  of  sinners 
who  cry  for  mercy.  Hoav  he  has  followed  us  in  the 
gospel  of  his  Son,  inviting,  beseeching,  expostulating, 
persuading !  He  is  a  God  of  love,  the  unparalleled 
manifestation  of  which  is  the  gift  of  his  own  Son,  to 
procure  redemption  for  us.  Truly  you  have  no  reason 
to  be  offended  in  such  a  God.  His  mercy  and  loving- 
kindness  ought  to  melt  your  hearts.  His  wondrous 
l)lan  of  salvation  ought  to  break  in  ujDon  you  as  the 
light  of  the  sun,  unfolding,  as  it  does,  the  resources  of 
infinite  wisdom    and   benevolence,   such    as   no   human 


132  THE    EXISTENCE    OF    GOD. 

intellect  could  ever  contrive.  Here  is  the  evidence  by 
which  is  understood  his  eternal  mercy  to  be  the  culmi- 
nation of  his  eternal  goodness.  And,  oh  !  to  think  of 
Hun  in  all  His  loveliness;  to  be  consciously  with  Him 
in  the  solitude  of  night;  to  feel  that  He  is  near,  in  all 
our  perplexities  and  afflictions  to  do  us  good,  and  to 
make  our  adversities  contribute  enlargement  to  our 
ultimate  happiness  !  What  a  source  of  sweetest,  purest, 
highest  consolation !  Wliat  an  ineffable  pleasure  to 
pray  to  Him,  encouraged  by  His  most  wonderful  promi- 
ses !  What  rapture,  to  die  in  his  arms  !  "  Why  art 
thou  cast  down,  O  my  soul?  and  why  art  thou  dis- 
quieted within  me  ?  Hope  thou  in  God:  for  I  shall  yet 
praise  him,  the  health  of  my  countenance,  and  my  God." 


PRINCIPLE  IN  RELIGION. 


James  1  :  20,  27.  "  If  ant  man  among  you  seem  to  be  re- 
ligious, AND  BRIDLETH  NOT  HIS  TONGUE,  BUT  DECEIVETII  HIS 
OWN  HEART,  THIS  MAN'S  RELIGION  IS  VAIN.  PuRE  RELIGION  AND 
UNDEFILED  BEFORE  GOD  AND  THE  FATHER  IS  THIS  :  TO  VISIT  THE 
FATHERLESS  AND  WIDOWS  IN  THEIR  AFFLICTION,  AND  TO  KEEP 
HIMSELF  UNSPOTTED  FROM  THE  WORLD." 


Man  is  the  only  creature  on  earth  originally  made  in 
the  image  of  God,  and  he  seems  to  have  been  thus 
formed  for  the  specific  pui'ijose  of  a  religious  life. 
Fallen  from  his  integrity,  he  has  indeed  lost  the  pure 
principle  of  religion,  by  the  influx  and  control  of  sin 
over  his  entire  nature.  But  notwithstanding  this,  his 
mental  and  moral  constitution  still  incline  him  to 
religious  exercises.  His  mind  perceives  the  obligation 
to  love  and  worship  his  Maker.  His  heart  and  con- 
science feel  the  force  of  law,  and,  in  the  abstract,  approve 
of  the  duties  that  clearly  grow  out  of  his  relation  to 
God,  his  Lawgiver  and  Judge.  Accordingly,  we  find 
him  under  all  circumstances,  in  every  continent,  island, 
and  corner  of  the  world  inclined  to  present  his  devo- 
tions, in  some  form  or  other,  to  a  Supreme  Being.  He 
is  not  satisfied,  except  he  render  to  him  some  oblation 


134  PRINCIPLE     IN    RELIGION. 

of  praise.  He  would  rather  practice  the  most  abject 
superstition,  some  irrational  ceremony,  some  absurd 
worship  than  have  no  religion  at  all. 

In  consequence  of  this  universal  feeling,  the  world  is 
full  of  religion.  Whatever  be  the  moral  degradation 
of  the  nations  of  the  earth,  they  must  have  their 
religion,  be  it  even  composed  of  superstition  and  abom- 
inable licentiousness.  The  sense  of  guilt  is  universal, 
and  hence  the  heathen  seem  anxious  to  propitiate  their 
deities  by  various  forms  of  worship.  However  blinded 
and  perverted,  they  cannot  be  charged  with  willful 
hypocrisy  in  this  matter,  for  with  sincere  devotion  do 
they  bow  down  to  their  false  gods.  With  what  singular 
self-denial,  for  example,  does  the  worshiper  of  Jugger- 
naut sacrifice  his  life  under  the  car  of  that  grim  idol. 

So  Saul  of  Tarsus,  in  his  religious  fury,  considered 
himself  very  sincere  in  persecuting  to  death  all  who 
embraced  Christianity,  and  at  the  same  time  gave 
himself  the  credit  of  walking  in  all  good  conscience 
before  God,  and  believing  in  his  heart  that  he  must  do 
many  things  contrary  to  the  name  of  Jesus. 

We  do  not  now  expound  the  principle  on  which  the 
sincere  devotion  of  Jew  or  Pagan  is  to  be  regarded 
abominable  and  fatal,  we  only  insist  on  the  fact,  that 
the  vilest  sentiments  and  pursuits,  under  the  notion  of 
religion,  are  compatible  with  the  feeling  of  sincerity. 
The  Pagan  may  be  conscious  of  no  delusion,  while  his 
path  lies  through  pollution  to  perdition.  And  it  is  not 
irrelevant  to  inquire  whether,  if  there  be  so  much 
sincerity  and  zeal  in  such  worship,  we  may  not  have 
reason  to  fear  that  among  sincere  worshipers  in  Chris- 
tian lands,  there  may  be  amidst  all  their  conscious 
sincerity,  such  a  gross  deviation,  as  to  warrant  a  sus- 


PRINCIPLE    IN    RELIGION.  135 

picion  of  evangelical  integrity.  Permit  me  then  to 
discnminate  between  false  and  true  religion  in  the 
Christian  world,  as  indicated  by  the  apostle  James  in 
our  text. 


I.  As  to  False  Religion.  Our  moral  nature  itself 
prompts  to  devotion  in  the  midst  of  deep  inherent 
corruption.  It  cannot  be  strange,  therefore,  if  that 
corruption  should  originate  a  thousand  forms  of 
spurious  and  polluted  worship.  Where  the  pure  light 
of  Christianity  blazes,  superstition  and  unhallowed 
feeling  will  often  arise,  as  a  false  flame  in  imitation  of 
the  true.  The  religion  of  holiness,  it  seems,  must  be 
engrafted  upon  the  religion  of  nature,  to  constitute  a 
service  acceptable  to  God ;  biat  never  was  there  a 
greater  or  more  injurious  mistake.  Nothing  short  of, 
and  nothing  beside  regeneration  by  the  Spirit  of  God, 
can  implant  the  seed  which  will  prodiice  Christian  life, 
correct  experience,  and  consistent  practice.  Often 
there  is  such  a  resemblance  between  the  religion  of 
nature,  under  the  external  infliiences  of  Christianity, 
and  the  religion  of  the  Spirit  of  grace,  that  mistakes 
can  only  be  avoided  by  care  in  acquiring  scriptural 
knowledge,  and  caution  in  observing  scriptural  admo- 
nition. 

We  need  not  show  more  clearly  that  which,  by  its 
simple  statement,  is  made  so  plain,  namely;  speculative 
conviction  of  the  truth  of  Christianity  is  only  an  intro- 
duction to  true  religion  ;  that  even  solemn  and  deep 
impressions  of  its  importance  are  no  infallible  evidences 
of  true  piety  ;  that  anguish  and  remorse,  in  the  appre- 
hension of  "  the  wrath  to  come,"  may  tonnent  the  mind 


136  PRINCIPLE     IN    RELIGION. 

in  the  absence  of  all  sanctifying  grace;  that  nothing  less 
than  the  love  which  regeneration  produces  can  be 
acceptable  to  a  holy  God. 

Nor  is  the  religion  of  Doctrine  sufficient,  for  while  a 
regard  to  orthodoxy  is  exceedingly  important,  it  is 
possible  to  feel  an  uncommon  zeal  in  its  behalf,  which 
is  nothing  more  than  a  selfish  aspiration  to  overthrow 
the  opposite  of  it  by  a  love  for  victory.  So  far  from 
being  a  decisive  test  of  humble  piety,  it  is  often  char- 
acterized by  sectarian  pride,  and  rigid  exclusiveness, 
which  manifest  the  absence  of  all  true  holiness. 

Nor  will  that  religion  which  consists  in  the  love  of 
Form  and  Ceremony  produce  better  results.  How  sadly 
has  the  simplicity  of  gospel  truth,  and  the  beauty  of 
the  christian  church  been  buried  under  the  pomp  and 
show  of  ritual  devotion  !  How  strong  the  propensity 
of  human  nature  to  supply  the  deficiency  of  heart 
religion  by  outward,  noisy  demonstrations,  and  expen- 
sive ceremonials  !  How  often  has  a  spurious  Christian- 
ity been  exhibited  by  an  overweening  fondness  for 
splendor  and  extravagance !  O,  it  would  be  well  for 
those  who  love  to  herd  with  the  fashionable,  and  to 
avoid  the  poor  in  the  ecclesiastical  splendor  of  a  gar- 
nished sanctuary,  to  examine  the  nature  of  that  zeal 
which  relates  to  outward  glories  instead  of  inward 
graces. 

There  is  a  religion  of  Sympathy,  too,  or  of  sentiment 
exceedingly  defective.  It  relates  to  the  sublimity  of 
Christianity,  as  interesting  by  its  aifecting  histories  ; 
doctrines  ;  developments  ;  and  conflicts  with  which  the 
natural  man  is  inclined  to  sympathize.  Where  is  the 
generous  mind,  not  moved  by  the  condescension  of  the 
Almighty  shown  in  the  great  scheme  of  Atonement  ? 


PRINCIPLE     IN    RELIGION.  187 

Who  is  not  aflFected  by  tlie  wonderful  history  of  the 
humble  Jesus,  born  in  a  manger,  bred  to  the  lot  of  the 
poor,  dispensing  constant  benefactions  in  work  and 
word  ;  yet  hated  by  his  countrymen,  insulted  by  the 
rabble,  betrayed  by  the  wicked,  scourged  by  his  perse- 
cutors, and  finally  declared  innocent,  yet  condemned, 
and  doomed  to  the  horrid  death  of  crucifixion  !  Around 
his  cross  the  hero  weeps,  and  need  not  be  ashamed  !  A 
tear  is  graceful  on  the  soldier's  cheek,  Avho  witnesses 
his  extraordinary  death  ;  yet  these  sensibilities  are  no 
decisive  proof  of  piety.  The  philosopher  may  indulge 
his  sympathy  with  extraordinary  emotions,  when  he 
observes  the  wonderful  career  of  the  "  Teacher  come 
from  God."  We  all  admire  the  divinity  of  his  dis- 
courses, we  are  amazed  at  his  wisdom,  when  from 
ordinary  subjects  he  adroitly  turns  a  conversation  to 
what  is  sacred  and  important.  We  are  struck  by  the 
beauty  of  his  parables,  where  he  simplifies  and  enforces 
religious  truth  ;  our  wonder  is  excited  when,  by  a  few 
words,  he  effectually  repulses  the  objections  of  his 
enemies,  and  renders  a  doubtful  point  plain  and  per- 
spicuous ;  we  so  admire  the  dignity,  the  candor,  the 
wisdom,  the  condescension,  the  lofty  eloquence  of  this 
divine  teacher,  that  we  inquire:  Whence  hath  this  man 
this  wisdom  and  those  mighty  deeds,  and  how  is  it  that 
he  speaketh  ^vith  authority,  and  not  as  the  scribes  ? 

A  thousand  tender  sensibilities  are  awakened  in 
my  bosom,  but  I  dare  not  refer  them  to  a  certain 
principle  of  piety.  I  sympathize  with  the  sufferings, 
the  virtues,  the  patience,  the  triumphs  of  his  disciples 
in  every  age  ;  especially  when  they  encounter  the  rack, 
the  scaffold,  the  flames  ;  and  see  them  expire  with 
dignity,  with    composure,  and  inflexible   adherence  to 


138  PRINCIPLE     IN    RELIGION. 

their  Master  ;  yet  I  dare  not,  from  this,  infer  indubitable 
piety  ;  for  I  remember  who  has  said,  "  Behold,  ye 
despisers,  and  wonder,  and  perish  !  "  Notwithstanding 
the  total  corruption  of  my  nature,  I  f6el  so  much  respect 
for  virtue,  so  much  approbation  of  what  is  great  and 
good,  and  so  much  admiration  for  what  is  exalted  and 
heroic,  that  my  soul  is  moved  within  me  by  the  example 
of  Jesus,  and  the  unearthly  spirit  of  his  followers  in  life 
and  in  death  ;  yet  I  dare  not  on  that  account,  alone, 
determine  favorably  in  my  own  case.  For  how  often 
have  such  sensibilities  failed  to  reconcile  the  heart  to 
the  self-denials  of  religion !  How  often  have  they 
resembled  the  emotions  produced  by  the  affecting 
tales  of  fiction  which  only  survived  the  moment  that 
gave  tliem  birth  !  Nay,  like  the  hosannahs  which  were 
once  sung  to  the  Son  of  David,  how  suddenly  may  they 
give  place  to  the  sentiments  of  a  different  description, 
which  only  lead  to  the  cry  for  crucifixion  and  death. 

There  is  also  the  religion  of  Excitement^  equally 
spurious  and  suspicious.  We  do  not  deny  that  seasons 
of  excitement  may  arise,  and  are  sometimes  glorious 
seasons,  when  truth  with  an  almighty  power  reaches 
and  subdues  the  heart  ;  but  then  it  is  the  truth  alone 
that  does  it  ;  it  is  solid  instruction  that  does  it  as  the 
instrumental  cause  ;  and  not  the  excitement,  for  this  is 
simply  a  bodily  exercise  of  nervous  influence  always  to 
be  condemned.  The  best  criteria  by  which  this  fact 
can  be  tested,  are  the  fruits  thereof  observable  by 
growth  in  knowledge,  and  in  habitual  piety.  But  how 
often  are  excitements  succeeded  by  lamentable  dejsar- 
tures  from  truth  and  piety,  and  even  by  loathsome 
apostasy  and  infidelity  !  The  human  mind  is  wrought 
upon  by  various  extraneous  influences,  and  exercised  by 


PRINCIPLE     IN    RELIGION.  139 

moral  sensibilities  and  animal  aflPections.  Passions,  such 
as  hope  and  fear,  joy  and  sorrow,  love  and  hate,  desire 
and  aversion,  dwell  within  us,  and  render  us  susceptible 
of  deep  emotions.  Now  it  is  easy  to  infer  from  the 
eccentricities,  the  frenzy  and  madness  of  fanatical  extrav- 
agance to  which  human  nature  is  liable  in  other  mat- 
ters, that  in  the  matter  of  religion,  from  the  same  causes 
and  susceptibilities,  we  are  exposed  to  similar  results. 

That  the  Divine  Spirit  avails  himself  of  our  natural 
emotions  to  implant  the  principle  of  piety  in  the  heart 
is  beyond  doubt,  but  the  mode  of  his  operation  we  can- 
not determine,  beyond  the  fact  that  it  is  by  the  truth  of 
the  Word  alone.  But  excitement,  apart  from  this 
instrumentality,  is  no  sure  evidence  of  piety;  nor  is  the 
transitory  emotion  of  penitence  ;  nor  the  gloomy  cloud 
of  des2)eration  ;  nor  the  sudden  rapture  of  the  soul  such 
evidence.  None  of  these  can  prove  regeneration 
certain.  Independent  of  the  testimony  which  is  given 
by  the  permanent  fruits  of  holy  living,  there  is  often  so 
much  selfishness  of  spirit,  so  much  conceit  and  boasting, 
so  much  wild  pretension,  and  fanatical  confidence  in 
emotional  exercises  as  to  render  the  whole  affair  sus- 
picious. Care  must  be  taken,  indeed,  that  we  do  not 
discredit  true  revivals,  when  the  word  of  truth  is 
accompanied  with  powerful  application  to  the  heart  and 
conscience  ;  but  let  no  man  place  reliance  on  warmth  of 
temperament,  or  the  vivid  excitement  of  imagination. 
The  results  of  the  Spirit,  productive  of  evangelical 
piety,  are  thus  given  :  "  Love,  joj-,  peace,  long  suffering, 
gentleness,  goodness,  faith,  meekness,  temperance." 
"  They  that  are  Christ's  have  crucified  the  flesh  with  the 
passions  and  lusts."  This  brings  us  to  the  consideration 
of  the — 


140  PRINCIPLE     IN    RELIGION. 

II.  topic  MS  defined  in  the  text  :  "  Pure  religion,  and 
undefiled  before  God  the  Father."  That  which  is 
inapure  and  defiled,  clearly  exists  by  the  evidence  of  the 
text,  which  purposely  uses  the  opposite  terms  to  define 
that  which  is  genuine  and  true.  We  call  pure  religion 
the  result  of  a  new  principle  of  implanted  life,  that  is 
the  result  of  being  born  again,  and  the  foundation  of 
all  holy  exercises.  Thus  the  children  of  God  are  said 
to  be  "  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  That  is,  "  not 
of  blood,"  no  privileged  class;  "not  of  the  flesh,"  or 
not  by  our  ow^n  efforts  or  works;  "  not  by  the  will  of 
man,"  or  not  by  any  agency  or  effort  of  man;  "but  of 
God,"  or  by  the  exclusive  agency  of  Divine  power. 

Some  have  chosen  to  consider  true  religion  as  con- 
sisting essentially  in  exercises,  feelings,  desires,  and 
aspirations  of  mind  ;  but  nothing  can  be  farther  from 
the  fact,  according  to  the  text  just  quoted.  If  piety 
consisted  altogether  in  feeling,  where  is  the  religion  of 
the  idiot  who,  though  having  a  moral  nature,  seems 
incapable  of  exercising  or  discovering  holy  affections  ? 
What  becomes  of  those  infants  who,  though  sanctified 
from  the  womb,  have  faculties  not  yet  so  expanded  as  to 
evince  any  holy  exercises  at  all  ?  Or  where  is  the  holi- 
ness of  the  adult  Christian  himself  in  the  hours  of  sleep, 
or  in  the  absence  of  all  reflection,  or  when  he  is  utterly 
unconscious  of  all  feeling,  all  exercises,  and  all  moral 
affections  ?  The  better  way  of  considering  the  subject  is 
by  placing  true  religion  farther  back,  within  the  si)irit 
where  regenerate  life  exists  ;  and  whence  moral  feeling 
flows  as  the  source  of  spiritual  affections.  Now  it  can- 
not be  denied  that  such  a  fountain  may  be  opened,  by 
divine  grace,  within  an  infant  before  reason  has  dawned 


PRINCIPLE     IN     REIJGION.  141 

Upon  its  mind.  It  may  be  opened  within  the  soul  of 
an  irresponsible  idiot,  Avliose  imprisoned  faculties  are 
inca})able  of  rational  piety.  It  is  surely  ever  living  in 
the  adult  believer,  while  lost  in  the  unconsciousness  of 
sleep  ;  or  dozing  in  the  lethargy  of  inaction  and  of 
extreme  old  age  ;  or  engrossed  in  his  necessary  worldly 
business  which,  for  the  moment,  supposes  the  absence  of 
all  religious  feeling. 

These  considerations,  I  think,  will  show  that  religion, 
as  a  thing  spoken  of,  must  be  regarded  a  foundation  of 
holy  exercise,  not  the  exercise  itself  ;  a  fountain  of  moral 
feeling,  not  the  feeling  itself  ;  a  principle  of  holy  obedi- 
ence deeply  planted  in    the    heart,  not  the  obedience 
itself.     We  do  not  mean  that  it  is  in  its  own  nature  a 
dormant,  inactive,  inoperative  principle  ;  but  a  living, 
productive  thing,  originally  set  agoing  by  the  Spirit  of 
God,  in  the  previously  dead  soul  of  a  man  "  renewed  in 
the  temper  and  spirit  of  his  mind."     How  long  or  how 
much  it  may  lie  dormant  in  the  infant,  the  idiot  or  the 
declining  Christian,  we  presume  not  to  determine  ;  but 
where  the  intellect  is  sufficiently  opened,  and  the  beauti- 
ful objects  of  religion  are  set  before  it,  there  is  an  eye 
to  see  them  ;   and  there  is  a  life  to  enjoy  them.     And 
especially  in  revivals  of  religion,  its  influence  will  ani- 
mate and  invigorate  the  soul.     And  this  is  the  proper 
idea  of  revival,  for  religion  must  previously  exist  in  the 
soul  before  it  can  be  revived.     Revival  means  the  stimu- 
lationof  theinward  principleof  religionalreadyimplanted, 
to  exercise  and  action.     Religion  is  revived  by  the  force 
of  truth  externally  exhibited  to  the  understanding,  and 
operating  on  the  inward  principle  of  holiness  suscejitible 
to  the  action  and  influence  of  exciting  causes.    All  other 
meaning  ])ut  upon  the  term  is  an  ini})osition. 


142  PRINCIPLE     IN    KELIGION. 

Now  as  to  the  effects  of  this  principle,  they  are 
characterized  by  a  beautiful  simplicity.  What,  for 
example,  is  more  simple  and  intelligible  than  love  ;  not 
the  mode  of  its  exercise,  but  the  principle  of  its  opera- 
tion ;  a  constituted  habit  of  mind  and  heart,  disposing 
one  to  the  sacrifice  of  selfishness,  and  to  the  pleasure  of 
affection,  strongly  working  out  the  feelings  and  plans  of 
benevolence  ?  The  highest  and  noblest  effect  of  it  is 
delight  in  God.  It  is  a  sincere  and  cordial  approbation 
of  the  Divine  character,  a  joyful  admiration  of  the 
Divine  purity,  justice,  goodness  and  truth.  It  involves 
a  resignation  of  soul  to  the  Divine  disposal,  it 
implies  an  entire  submission  to  the  Divine  scheme  of 
redemption,  in  all  its  duties,  self-denials,  and  sufferings  ; 
and  such  a  regard  for  God  and  Christ,  and  the  interests 
of  scriptural  truth  and  holiness  in  the  world,  that  the 
mind  is,  at  times,  swallowed  up  by  its  own  lofty  con- 
templations. Nor  can  the  heart  prefer  any  carnal  or 
secular  enjoyment  to  that  noble  exercise  which  gene- 
rously prevails  in  it,  affording  a  perfect  fullness  of 
satisfaction  as  it  thinks  and  rests  upon  Christ,  and 
Christ  alone,  as  one  with  the  believer. 

Gratitude  for  redeeming  mercy  is  shown  in  the  dis- 
position to  promote  the  glory  of  Christ,  and  the  success 
of  his  cause,  the  interest  of  his  church,  and  the  good 
of  mankind.  Love  to  God  in  Christ,  and  love  to  men 
for  his  sake  becomes  the  commanding  feeling  of  the  heart, 
and  regulates  the  outward  life.  Were  all  men  governed 
by  this  principle,  it  would  be  impossible  for  wars,  fraud, 
oppression,  slander,  licentiousness,  malice,  envy,  lust  and 
pride  to  exist.  So  simple  and  excellent  is  that  principle 
of  divine  grace,  that  its  evident  tendency  is  the  sure 
proof  of  the  divinity  of  the   religion  of  Jesus  Christ. 


PRINCIPLE     IN    KELIGION.  143 

As  this  principle  is  implauted  in  the  heart  by  the 
internal  work  of  the  Spirit,  so  its  existence  and  efficiency 
are  wholly  independent  of  external  circumstances.  It 
may  be  excited  by  meaus  and  instrumentalities,  but  its 
life  and  power  are  in  no  way  dependent  ujjon  them. 
Not  so  is  the  vain  religion  spoken  of  in  the  text.  That 
is  the  product  of  nature,  or  the  result  of  accident,  or 
the  fruit  of  circumstances.  True  religion  has  resources 
within  itself,  whereby  it  is  sustained  and  enlarged, 
should  no  external  circumstances  concur  to  cherish  and 
increase  it.  But  the  vain  religion,  spoken  of  in  the  text, 
has  no  bridle  for  the  tongue,  while  it  has  deception  for 
the  heart.  It  has  no  support  but  that  which  is  derived 
from  incidents,  occasions  and  casual  circumstances. 
Education  may  sway  the  mind  into  modes  of  thinking  ; 
selfishness,  pride,  and  interest  may  govern  its  predilec- 
tions ;  peculiar  measures  may  arouse  hope  and  joy  ; 
vociferation  may  have  created  alarm  ;  and  the  prayers 
of  those  professing  confidence  in  us  may  have  allayed  our 
alarm,  and  through  them  the  mind  be  drugged  into  a 
deceitful  calm.  Now  such  a  religion  has  no  resources 
of  its  own.  It  cannot  live  apart  from  the  circumstances 
that  produced  it.  Take  away  the  companionship,  the 
novelty,  the  moving  incident,  the  crowded  audience,  the 
enchanting  grove,  the  cry  of  the  anxious,  loud  songs  of 
the  joyful,  the  circumstantial  variety,  the  mechanical 
mode  of  producing  the  results  designed,  and  this  religion 
dies.  But  true  religion  lives  by  and  of  itself,  because 
it  is  a  life  as  real  as  that  which  supports  the  beating- 
pulse  and  the  heaving  lungs.  So  far  from  being  de- 
pendent upon  education,  it  often  earnestly  works  in 
opposition  to  early  habits  ;  so  far  from  drawing  nourish- 
ment from  the  outward  things  of  which  we  have  spoken. 


144  PRINCIPLE     IN    RELIGION. 

it  often  seeks  retirement  for  this  purpose.  It  can  live 
alone,  it  can  flourish  in  solitude,  it  feeds  on  its  own 
resources.  Secret  prayer,  the  Bible  in  hand,  the  earnest 
thought  of  divine  things  in  heart,  prepares  the  pious 
man  for  the  exertion  of  such  an  influence  in  the  world 
as  shall  command  its  respect,  as  he  works  for  its  good; 
hence  arises  a  stability  of  mind,  a  fixedness  of  pur- 
pose, an  unflinching  decision  which  secures  the  soul 
amid  the  changes,  the  tumults,  the  temptations  and 
delusions  of  the  world,  the  flesh,  and  the  devil. 

There  is  scarcely  any  thing,  brethren,  in  the  piety  of  the 
present  age  more  disreputable  and  loathsome  than  its 
mutability.  By  some  means  or  other,  the  public  mind  is 
taught  to  detest  and  condemn  inconstancy  in  religion.  By 
some  instructive  natural  dictate  of  common  sense,  this 
mutability  is  declared  to  be  mean  and  despicable.  The 
reputation  of  Christianity  suffers  extremely  by.its  frequent 
exhibitions.  Apostasies  are  awfully  prejudicial  to  its  char- 
acter, but  of  this  we  are  forewarned  by  the  Master. 
"  Offences  shall  come,  but  woe  to  the  man  by  whom  the 
ofl^ence  cometh."  No  man  will  believe  that  religion  to  be 
a  reality  where  its  hold  upon  the  mind  is  so  precarious. 
What  prospect  can  cheer  us  in  relation  to  the  personal 
influence  or  usefulness  of  those  who  are  blown  about 
with  every  wind  of  doctrine,  or  tossed  hither  and 
thither  by  a  thousand  waves  of  commotion  ?  Reuben- 
like, they  are  the  objects  of  grief  to  the  church,  and  of 
contempt  to  the  world,  occasioning  the  reproaches  of 
the  irreligious  and  the  profane.  Unstable  as  water,  how 
can  they  excel?  In  the  language  of  Jude:  "Clouds  are 
they  without  water,  carried  about  of  winds;  trees  whose 
fruit  withereth,  without  fruit,  twice  dead,  plucked  up 
by  the  roots."     Contrasted  with  this,  how  pleasing,  how 


,        PRINCIPLE     IN    RELIGION,  145 

charming  is  the  steady  course  of  the  honest,  unwavering 
professor!  How  beautifully  he  shines  in  the  bright- 
ness of  a  godly  example,  an  honor  to  his  faith,  a  living 
testimony  to  the  world.  "Rooted  and  grounded  in 
love,  he  is  able  to  comprehend  with  all  saints  what  is  the 
breadth,  and  length,  and  depth,  and  height;  and  to 
know  the  love  of  Christ  which  passeth  knowledge,  that 
he  might  be  filled  with  all  the  fullness  of  God."  His 
aim  is,  as  he  has  received  Christ  Jesus  the  Lord,  so  to 
walk  in  him,  rooted  and  built  up  in  him,  established  in 
the  faith,  unbeguiled  by  enticing  words,  unspoiled  with 
philosophy  or  vain  deceit.  He  is  content  with  the 
Christianity  of  the  Bible,  wishing  on  the  whole  no  better 
constitution  of  mercy;  no  easier  method  of  attaining 
life;  no  more  indulgence  than  the  gospel  allows;  no 
exemption  even  from  those  self-denials  and  disasters 
which  wisdom  has  appointed  in  subservience  to  his  pro- 
gress. Thus  contented,  resigned,  resolved  and  devoted, 
"  his  path  is  the  path  of  the  just  that  shineth  more  and 
more  unto  the  perfect  day." 

Finally,  true  religion  is  distinguished  from  all  spuri- 
ous imitations  by  its  power  of  ascendancy  over  sin.  It 
was  to  Christians  Paul  wrote,  "  With  the  mind,  I  myself 
serve  the  law  of  God,  but  with  the  flesh  the  law  of  sin  ;" 
and  John  says:  "If  we  say  that  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us;"  and 
James  says:  " In  many  things  we  offend  all."  Nothing 
is  clearer  than  this  ;  whatever  may  be  our  attainments, 
sin  dwelleth  in  us.  And  it  is  this  which  makes  the 
chi-istian  life  a  warfare.  It  is  self-conflict.  And  hence 
all  the  admonitions  addressed  to  Christians,  in  reference 
to  this  great  enemy,  which  is  indeed  subdued,  but  not 
cast  out.     No  christian  therefore  can  be  such  in  reality 


146  PRINCIPLE     IN    RELIGION. 

who  does  not  keep  up  this  warfare,  just  as  none  could 
be  farther  from  grace  than  they  who  would  claim  to  be 
without  sin,  which  no  one  of  a  sound  understanding  will 
do.  The  principle  of  love  to  God  implies  the  princij)le 
of  hatred  of  sin,  and  perpetual  conflict;  for  "the  flesh 
lusteth  against  the  spirit  and  the  spirit  against  the  flesh, 
these  are  contrary  one  to  the  other,  so  that  ye  cannot  do 
the  things  that  ye  would."  True  religion,  therefore, 
maintains  this  conflict,  and  shall  overcome.  But,  on  the 
other  hand,  where  religion  is  nothing  but  a  temporary 
feeling,  a  sjiasmodic  emotion,  or  a  freak  of  enthusiasm, 
how  calmly  and  willingly  does  its  subject  retreat  from 
the  conflict,  and  give  up  the  strife  !  He  has  no  warfare 
against  corruption.  Even  when  he  is  under  the  influence 
of  excitement,  his  strife  is  directed  more  against  the 
luke-warmness  and  iniquity  of  others  than  his  own;  his 
object  is  more  to  banish  iniquity  out  of  the  world,  than 
to  expel  it  from  his  own  bosom.  With  reference  to 
others,  he  is  censorious  ;  with  reference  to  himself,  he  is 
easy  and  indulgent ;  and  so  w^hen  excitement  leaves  him, 
it  leaves  his  heart  under  the  dominion  of  sin.  Can  the 
true  soldier  of  the  cross,  think  you,  thus  entirely  aban- 
don himself  to  carnal  security  when  there  is  nothing 
special  to  stimulate  him  to  piety  ?  Never.  Sometimes 
his  resistance  is  weak,  his  zeal  languid,  his  strength 
enfeebled  by  the  long  duration  of  the  warfare,  and  the 
cunningly  contrived  onsets  of  the  watchful  foe;  yet, 
never  will  he  abandon  his  post  entirely,  nor  desert  the 
cause  of  holiness  and  God.  His  enmity  to  sin  is  too 
implacable,  his  love  of  the  Redeemer  is  too  unconquer- 
able ;  his  convictions  of  tmth  and  duty  too  deep, 
habitual  and  forceful.  Through  innumerable  perplexi- 
ties, he  has  already  passed;  through  many  still  to  come 


PRINCIPLE     IN    RELIGION.  147 

he  expects  to  toil  and  wade.  He  is  reconciled  to  the 
conflict,  and  never  expects  deliverance  till  the  hand  of 
death  releases  him  to  pass  away  beyond  the  scenes  of 
strife  in  a  world  of  sin.  Whatever  occasional  advan- 
tages it  may  gain,  sin  shall  never  have  dominion  over 
him.  His  career  of  conflict  closed,  he  enjoys  the  victory 
where  the  angel  describes  him  as  having  passed  through 
great  tribulation,  as  having  washed  his  robes,  and  made 
them  white  in  the  blood  of  the  Lamb. 

Since,  then,  there  is  clearly  the  false  and  the  true,  co- 
existing in  the  all-important  matter  of  religion,  let  every 
hearer  remember  that  it  is  his  own  essential  interest  to 
be  able  wisely  to  discriminate  between  them.  If  true 
religion  be  an  inward  principle  of  spiritual  life,  it  is  a 
fatal  mistake  to  regard  it  as  an  outward  exercise  of  ani- 
mal life  involving  simply  sentiments,  emotions  and  feel- 
ings? Why  encounter  so  much  expense  and  care  for 
the  externals  of  Christianity,  and  overlook  what  is 
primary  and  essential?  While  there  is  so  much  ado 
about  religion,  so  nmch  rush  and  roar  in  the  manage- 
ment of  its  interests,  why  lose  sight  of  the  one  thing 
needful,  without  which  all  other  things  make  religion 
vain  ?  Why  contented  with  sound  doctrine,  if  the  mind 
must  be  renewed?  Why  be  extravagantly  fond  of 
forms  and  modes,  if  true  religion  dwell  only  in  the  heart  ? 
Why  rely  on  sympathies  and  sentimentalities  which 
have  so  little  effect  uj^on  the  permanent  habits  of  the 
soul?  Why  make  the  mode  of  observing  sacraments,  or 
the  preferences  between  forms  and  names  indicative  of 
true  religion,  when  these  things  have  really  nothing  to 
do  with  the  state  or  disposition  of  the  heart  ?  Let  them 
not  be  confounded  with  the  religion  of  indwelling  life 


148  PRINCIPLE     IN    RELIGION. 

and  principle.  This  lies  at  the  bottom  of  all  holy  exer- 
cises. There  is  a  simplicity  in  its  nature  consisting  only 
and  wholly  of  habitual  love  to  God  and  holiness.  It  is 
independent  of  circumstances,  and  grows  and  thrives 
amid  a  thousand  disadvantages.  It  is  reverently  modest 
and  mild,  humble  and  quiet  in  its  deportment.  It  is 
stable  and  uniform  in  its  operations,  by  which  it  is  far 
more  precious  than  the  fluctuating  flame  which  often  has 
no  other  fuel  to  support  it  than  wood,  hay  and  stubble. 
It  is  eventually  victorious,  secretly  besieging  its  adver- 
saries, until  its  warfare  ripens  into  victory.  O  that  none 
of  us  might  rest,  until  this  principle  of  life  become  the 
center  of  our  powers,  and  the  source  of  our  movements  ! 
It  is  the  product  of  the  incorruptible  seed  of  the  word. 
It  is  a  fountain  of  holiness  opened  up  within.  Of  other 
waters  men  m.ay  drink,  yet  they  shall  not  be  satisfied; 
but  whoso  drinketh  of  this  water  shall  never  thirst  again; 
for  this  vital  principle  shall  be  in  him  as  a  well  of  water 
springing  up  to  everlasting  life. 


PROCESS  OF  DIVINE  OPERATION. 


John  6  :  44.    "  No  man  can  come  to  me,  except  the  Father 

WHICH    HATH    SENT   ME    DRAW    HIM." 


The  statement  of  the  text  is  so  clear  and  precise,  it 
needs  no  verbal  explanation.  It  is,  however,  a  matter  of 
great  consequence  so  to  examine  as  to  perceive  how  the 
agency  of  the  Father  is  exerted  to  secure  the  coming  of 
a  sinner  to  Christ  for  his  own  salvation.  The  honor  of 
our  Maker  is  deeply  concerned  in  this  point,  and  matters 
ought  so  to  be  rej^resented  that  it  may  be  clearly  under- 
stood how  God  is  free  from  blame  in  our  condemnation, 
and  at  the  same  time  the  only  author  of  salvation  and 
glory.  The  interest  of  sinners  is  intimately  connected 
with  the  views  they  cherish  on  this  subject,  for  in  conse- 
quence of  their  mistakes  here,  some,  it  is  to  be  feared, 
are  building  their  hopes  of  salvation  on  their  own  efforts 
and  strength  as  co-operative  with  divine  efficiency.  By 
this  they  are  involved  in  extreme  danger,  while  others, 
impressed  with  the  entire  uselessness  of  their  own 
exertions,  ai'C  supinely  and  wilfully  neglecting  every 
means  of  deliverance,  sullenly  charging  their  Maker 
with  their  own  ruin. 


150  PROCESS    OF    DIVINE    OPERATION. 

It  must  be  acknowledged  that  there  are  difficulties  on 
this  subject  that  require  caution  and  discrimination  in 
presenting  it  in  such  a  light  as  to  prevent  confusion  and 
embarrassment,  since  it  is  impossible  for  us  to  compre- 
hend perfectly  how  the  agency  of  the  Deity  is  compati- 
ble with  the  entire  freedom  of  the  creature.  Both, 
however,  are  facts  susceptible  of  the  clearest  demonstra- 
tion. The  most  dangerous  difficulty  arises  from  the 
conceit  which  influences  many  mmds,  that  every  mystery 
of  the  Divine  Agency  must  be  adequately  comprehended, 
before  they  can  be  reasonably  required  to  yield  them- 
selves unto  God.  Our  object  is  to  show  that  such 
conceit  is  not  even  plausible,  and  that  whatever  impor- 
tance we  attach  to  our  o^vn  agency  in  our  salvation,  the 
text  teaches  us  to  ascribe  all  the  credit  of  it  to  Divine 
influence.  In  order  to  form  clear  ideas  which  shall  be 
useful  for  comprehensive  views  of  the  plan  of  grace  and 
its  execution,  we  must  inquire  into  the  nature  and  neces- 
sity of  Divme  Agency. 


I.  As  to  the  nature  of  it,  we  remark  that  it  is 
indicated  by  the  same  expressive  word  in  various 
addresses  of  the  God  of  Israel  to  his  chosen  people. 
Thus,  in  Jerem.  31  :  3,  "With  loving-kindness  have  I 
draimi  thee."  And  also  in  Hosea  9:4,  "I  drew  thee 
with  cords  of  a  man,  with  bands  of  love."  Cant.  1  :  4, 
'■'■Draw  me,  we  will  run  after  thee."  Jeremiah  thus 
addressed  the  Lord:  "Thou  hast  enticed  me,  and  I  was 
enticed :  thou  art  stronger  than  I,  and  hast  prevailed." 
This  word  in  our  text,  has  the  same  meaning  as  in  those 
just  quoted;  it  signifies  the  power  of  persuasion,  and 
not  the  force  of  compulsion. 


I>ROCESS    OF   DIVINE    OPERATION.  151 

By  the  Agency  here  spoken  of,  we  must  understand 
that  influence  of  the  Divine  Spirit  through  the  Word  on 
the  heart  of  the  rehictant  sinner,  whereby  he  is  finally 
and  freely  induced,  notwithstanding  all  his  corruption,  to 
forsake  his  iniquities,  embrace  the  salvation  of  the 
gospel,  and  live  to  the  Redeemer's  praise. 

By  this  definition,  you  learn  that  we  consider  the 
sinner  who  is  drawn  by  the  Spirit  of  God,  as  reluctant 
to  follow  the  infallible  guide.  He  indeed  wishes  to  be 
happy,  and  revolts  at  pain  and  misery;  yet  he  thinks  it 
hard  to  abandon  the  practices  to  which  he  has  been  so 
long  devoted,  and  to  which  he  is  so  powerfully  inclined; 
hard  to  mortify  the  deeds  of  the  body;  hard  to  submit 
himself  to  the  sovereign  disposal  of  God;  hard  to  be 
indebted  to  uninfluenced  grace,  to  deny  himself,  take  up 
his  cross,  and  follow  the  Redeemer  as  his  Lord  and 
Master.  Divine  agency  however,  as  the  power  of  per- 
suasion, pursues  him  in  all  jilaces  of  retreat,  amid  all 
circumstances  of  life,  and  with  all  appliances  of  expos- 
tulation, entreaty  and  remonstrance;  until  his  resistance 
is  reduced  to  weakness,  and  with  feelings  of  agony  he 
gives  up.  Then  the  principle  of  a  new  life  is  infused 
into  his  soul,  and  he  exclaims  in  the  words  of  Jer- 
emiah, "  Lord,  thou  art  stronger  than  I,  and  hast  pre- 
vailed." 

The  Agent  and  instrument  employed  in  this  work  of 
salvation  are  doubtless  the  Spirit  and  Word  of  God. 
All  that  the  latter  can  do  by  its  own  efficiency  is  com- 
prehended by  the  idea  of  moral  suasion.  It  attempts  to 
persuade  us  by  all  the  motives  drawn  from  the  past, 
present,  and  future  of  a  life  spent  in  alienation  from 
God,  to  turn  our  hearts  to  Him,  and  bestow  our  aifec- 
tions  upon   Christ  ;    but   all  is  unsuccessful,   until  the 


152  PROCESS    OF   DIVINE    OPERATION. 

Word  be  accompanied  by  the  energy  of  the  Spirit, 
whose  common  operations  even,  are  no  more  than  moral 
suasion,  until  He  exerts  the  exceeding  greatness  of  his 
power  in  regenerating  the  soul.  Then  the  sinner  is 
effectually  drawn  to  the  Lord.  He  is  persuaded,  not 
driven;  he  is  drawn  by  the  enticement  of  love,  but  not 
dragged  by  the  terrors  of  fear.  And  all  the  results  of 
an  altered  disposition  and  conduct  are  attributable  to  a 
new  life  whose  infusion,  by  the  regenerative  work  of  the 
Spirit,  explains  everything  as  to  the  matter  and  manner 
of  a  new  nature,  so  strongly  contrasting  with  the  old,  in 
its  proclivities  and  manifestations. 

At  what  period  precisely  amidst  all  the  exercises  of 
the  drawn  sinner  the  seed  of  regeneration  is  secretly 
implanted,  it  is  impossible  to  tell;  but  this  throws  no 
suspicion  upon  the  reality  of  such  implantation,  because 
in  any  form  of  life  we  cannot  explain  its  nature  nor 
detect  the  first  movement  of  vitality.  Perhaps  it  .is 
before  the  understanding  has  those  remarkable  views  of 
the  Divine  character,  which  certainly  accompany  the 
work;  and  that  those  realizing  views  9f  divine  things 
are  the  natural  results  of  the  implantation  admits  of  no 
question,  because  they  fall  upon  eyes  spiritually  open  to 
see,  and  this  is  a  capability  of  spiritual  life  only; 
perhaps  before  the  conscience  is  fully  awakened,  so  that 
its  activity  in  this  matter  is  the  effect  of  the  new  princi- 
ple at  work  within;  perhaps  the  understanding  is  first 
enlightened,  and  the  conscience  alarmed,  before  the 
work  of  regeneration  is  begun.  Many  persons  are  apt 
to  date  the  commencement  of  their  christian  life  at  the 
period  of  their  first  conviction,  others  at  the  period  of 
their  first  felt  emotion  of  love;  others  at  the  time  when 
they  had  joy  in  the  inward  persuasion  of  justification 


PROCESS    OF    DIVINE    OPEUATION.  153 

by  faith;  but  it  is  impossible  for  them  to  demonstrate 
by  feeling  or  otherwise  to  themselves  that  the  new  prin- 
ciple of  spiritual  life  was  not  previously  implanted  as 
the  foundation  of  all  their  exercises.  No  doubt  many 
have  insensibly  received  regenerating  grace  sometime 
before  they  were  aware  of  it,  while  others  have  had 
their  sensibilities  aroused  before  they  became  new  crea- 
tures in  Christ.  It  is  not  a  test  of  regeneration  that  we 
should  know  the  precise  time  when  the  new  birth  takes 
place  in  the  soul.  So  variously  does  the  Spirit  of  God 
operate  upon  individuals  that  there  are  diversities  of 
gifts  and  operations,  but  the  same  spirit;  differences  of 
administration,  but  the  same  Lord.  As  to  what  we  feel, 
we  know;  but  as  to  the  time,  and  the  manner  in  which 
the  new  principle  was  infused,  as  the  foundation  of  what 
we  feel,  we  can  know  nothing;  and  this  we  are  taught 
by  the  Lord.  "  The  wind  bloweth  w^here  it  listeth,  and 
ye  hear  the  sound  thereof,  but  canst  not  tell  whence  it 
Cometh,  or  whither  it  goeth;  so  is  every  one  that  is  born 
of  the  Spirit." 

But  notwithstanding  these  diversities,  there  is  a 
degree  of  sameness  in  the  sensible  experience  of  all  the 
saints  ;  for  in  consequence  of  the  drawing  of  the  Father, 
they  all  come  to  Christ.  As  the  Father  sent  the  Son  to 
seek  sinners,  so  He  sends  sinners  to  seek  the  Son,  by  the 
Word  and  Spirit,  as  already  shown.  For  when  we  are 
drawn  by  Him,  it  is  in  fulfilment  of  the  promise  referred 
to  by  Christ  in  the  verse  immediately  succeeding  our 
text.  "It  is  written  in  the  prophets;  And  they  shall  be 
all  taught  of  God.  Every  man  therefore  that  hath 
heard,  and  hath  learned  of  the  Father,  cometh  unto 
me."  It  is  perfectly  clear,  therefore,  that  He  draws  by 
instruction.     The  understanding  is  certainly  enlightened, 


l54  PROCESS    OF    DIVINE    OPERATION. 

but  evidently  in  different  degrees  of  illumination,  all- 
sufficient,  however,  for  securing  the  sinner's  coining  to 
Christ.  Some  have  been  more  gradually  visited,  by  the 
light  of  the  gracious  Spirit ;  others  more  suddenly.  The 
views  of  one,  have  been  more  clear  and  extended  than 
those  of  another;  the  perceptions  of  some,  have  been 
more  coincident  with  the  line  of  nature  and  the  course 
of  reason;  others  have  been  transported,  as  it  were,  into 
a  new  region  by  strong  strange  and  wonderful  views 
and  impressions  crowding  in  upon  the  soul.  All  the 
saints  have  thus  been  dealt  with  by  the  Spirit.  There  is 
a  variety  in  the  sameness  of  the  work.  How  otherwise 
can  it  appear  that  God  should  accommodate  himself,  so 
to  speak,  to  the  nature  of  intelligent  beings,  whose 
peculiarities  of  understanding  are  concerned  in  diversi- 
fying all  their  movements  ?  How  could  their  hearts  be 
drawm  to  the  objects  of  religion,  if  these  objects  were 
not  disclosed  in  agreement  with  the  jjower  of  the  under- 
standing to  distinguish  and  discern  ?  And  how  could 
the  understanding,  which  is  so  thickly  enveloped  in 
clouds  of  prejudice,  ever  perceive  those  objects  without 
such  peculiarities  of  an  enlightening  influence  as  are 
adapted  to  dissipate  them  ?  The  agency  of  the  Spirit  is 
therefore  to  draw  the  attention  and  to  fix  the  eye  of  the 
mind  firmly  and  steadily  on  essential  truth;  to  dissolve 
those  prejudices  which  operate  to  conceal  it;  to  coun- 
teract that  unbelief  which  sustains  indifference ;  to 
soften  that  emnity  which  is  begotten  of  depravity;  and 
by  a  perpetual  concurrence,  to  keep  the  soul  awake  to 
her  immortal  interests,  and  the  awful  realities  of  the 
future,  where  the  results  of  salvation  and  damnation 
shall  be  fully  realized  by  the  receivers  and  the  rejectors 
of  Christ.     The  Apostle  prayed  in  this  form  of  words, 


PROCESS    OF    DIVINE    OPERATION.  155 

for  the  Ephesian  christians:  "That  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory,  may  give  unto  you 
the  Spirit  of  wisdom  and  revelation  in  the  knowledge  of 
him ;  the  eyes  of  your  understanding  being  enlightened : 
that  ye  may  know  what  is  the  hope  of  his  calling,  and 
what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints;  and  what  the  exceeding  greatness  of  his  power 
to  usward  who  believe." 

The  next  effect  of  this  Drawing,  is  the  excitement  of 
Conviction  in  the  conscience  of  the  awakened  sinner; 
and  this  is  the  natural  result  of  an  enlightening  influence. 
We  all  know  that  we  must  understand  the  truth  and 
fact  of  any  position  in  which  we  may  be,  before  the 
convictions  it  ought  to  produce  in  us,  can  be  excited. 
It  is  not  otherwise  in  the  matter  of  our  position  as  sin- 
ners guilty  and  condemned  in  the  sight  of  God.  With- 
out deep  conviction  of  guilt,  how  is  it  possible  that  the 
heart  should  ever  be  drawn  into  esteem  and  admiration 
for  the  Lord  Jesus,  as  our  proffered  guilt-bearer,  whose 
merits  may  be  legally  transferred  to  us  for  our  deliver- 
ance from  guilt  ?  How  could  the  intensity  of  our  love 
be  drawn  out  to  him,  unless  we  were  convinced  of  the 
unutterable  love  which  he  has  shown  to  us  so  utterly 
unworthy  of  his  generous  interposition  in  our  behalf? 
How  could  we  adore  his  infinite  condescension,  unless 
convicted  of  the  fact  that  we  had  not  a  shadow  of  a  claim 
to  liis  mediation  ?  How  could  we  so  intensely  sympa- 
thize in  his  sufferings,  unless  convinced  that  they  were 
substitutionary  in  our  behalf?  How  could  we  cast  our 
souls  upon  him  and  his  matchless  mercy,  unless  con- 
vinced that  he  is  as  willing  as  he  is  mighty  to  save? 
How  would  God  call  out  our  gratitude,  praise  and 
obedience,  without  conviction  wrought  into  our  souls, 


156  PROCESS    OF    DIVINE    OPERATION. 

that  Christ  is  "  the  chief  among  ten  thousand,  and  alto- 
gether lovely  "  ?  Without  this  conviction,  what  is  there 
in  the  nature  of  things  to  awaken  our  songs  of  joy  over 
the  ineffable  glory  of  redemption  ?  Wherefore,  though 
some  may  have  more  pungency  of  conviction  than 
others,  and  various  degrees  of  emotion  be  elicited  accord- 
ing to  peculiarities  of  temperament,  all  who  are  savingly 
drawn  by  the  Father,  are  the  subjects  of  this  feeling,  as 
the  result  of  realizing  their  position  as  children  of  wrath 
by  nature,  who  can  only  become  children  of  God  by  a 
loving  acceptance  of  His  grace. 

Again.     At  some  period  or  other  before,  during,  or 
after   these    convictions,    the   work   of   regeneration   is 
effected  by  the  immediate  power  of  the  Spirit  infusing 
a  new  life  into  the  soul,  which  is  the  principle  by  which 
"old  things  pass  away,  and  all  things  become  new." 
Hitherto  the  Holy  Spirit  has  drawn  by  moral  suasion 
only,  enlisting  natural  faculties,  and  interesting  minds 
in  the  discovery  of  truth ;  but  now  he  puts  forth  a  crea- 
tive  agency  and   supernaturally  regenerates  the  soul  ; 
animating  it  with  a  new  life  whose  pulsations  are  quite 
distinct  from  the  feeble  influences  that  previously  issued 
from    the    understanding   and   the    conscience.      They 
indeed  had  a  preparatory  work  to  do,  but  they  could 
not   produce   the    change    succeeding.      There  was    an 
adaptation  of  seed  to  soil,  but  that  of  itself  could  not 
produce  or  sustain  life.     Could  the  powers  of  the  mind 
avail  to  the  production  of  spiritual  life,  then  every  soul 
would  be  induced  by  rationality,  conviction  or  remorse 
to  exercise  its  energies  in  begetting  within  itself  this 
new  life;  whereas,  thousands  ai-e  convicted,  but  never 
converted;  thousands  are  affected  by  the  obstinacy  of 
their  wills,  who  never  change  them;  thousands  speak  of 


PROCESS    OF   DIVINE    OPEKATION.  157 

their  want  of  feeling  and  lack  of  interest,  which  they 
never  remedy.  What  is  the  reason  ?  Because  a  creature 
can  never  become  a  creator  of  life  in  itself.  An  extra- 
neous power  must  do  this,  if  it  ever  be  done.  As  gen- 
eration in  nature,  so  regeneration  in  grace  implies  activity 
in  the  begetting  power,  and  passivity  in  the  thing  begot- 
ten; and  the  distinction  between  them  is  the  difference 
between  cause  and  effect.  This  change  is  therefore 
quite  a  different  thing  from  the  slight  modification  of 
sentiment  and  feeling  produced  by  moral  suasion.  By 
the  considerations  of  the  condemning  power  of  sin,  and 
its  awful  consequences,  the  impetuosity  of  worldly- 
mindedness  may  be  checked  for  a  while,  but  the  corrupt 
inclinations  of  the  heart  cannot  be  overcome:  they  may 
be  diverted  into  another  channel,  but  they  will  never 
cease  to  flow  in  some  direction.  The  new  principle  of 
which  we  speak  is  alone  adequate  to  render  the  soul 
capable  of  being  drawn  to  Christ,  because  there  is  pro- 
duced a  congenial  quality  of  spirit  between  him  and  the 
soul  drawn  to  him.  There  is  a  hearty  approval  of  the 
motives  wliich  the  gospel  urges,  and  the  attractions  of 
the  cross  become  resistless.  This  new  principle  is  the 
foundation  of  all  spiritual  affection,  which  characterize 
the  new  man,  and  it  is  speedily  called  into  exercise,  lest 
the  grace  of  God  should  have  been  received  in  vain. 
Moral  suasion  is  now  addressed  to  a  new  set  of  sensibili- 
ties, and  is  more  effectual  to  draw  into  exercise  and 
carry  on  to  maturity  the  infant  energies  of  the  new  life. 
Before  the  implantation  of  this  principle,  moral  suasion 
is  used  to  bring  home  light  to  the  understanding,  and 
some  degree  of  conviction  to  the  conscience,  but  it  can 
never  subdue  the  will,  nor  purify  the  affections.  After 
the    change   spoken   of    has  taken   place,   then   moral 


158  PROCESS    OF    DIVINE    OPERATION, 

suasion  lias  something  new  to  work  upon.  It  calls  up 
the  new  life  into  all  those  exercises  of  inward  and  out- 
ward piety  which  the  gospel  requires.  We  do  not  mean 
that  the  regenerate  sinner  is  left  to  himself  to  govern 
his  heart  by  motives  and  means  urged  upon  him  by  the 
gospel  merely,  for  the  Spirit  of  the  Lord  still  continues 
to  draw  him  by  clothing  these  motives  with  a  more 
powerful  energy;  but  we  mean  that  the  Spirit  no  longer 
puts  forth  any  creative  agency,  only  a  sustaining  one, 
employing  means  that  are  adapted  to  appropriate  effects 
in  the  ordinary  line  of  the  new  nature  imparted,  means 
for  progress  and  improvement  until  the  convert  come  to 
the  full  stature  of  a  man  in  Christ  Jesus.  Never,  never 
would  the  soul  be  effectually  drawn  to  the  Lord  without 
being  first  made  alive  from  the  state  of  death  in  tres- 
passes and  sins.  An  unregenerate  sinner  would  remain 
reluctant  to  eternity,  and  remain  an  enemy  to  God, 
even  in  heaven,  were  it  possible  for  him  to  get  there; 
but  the  new  principle  being  imparted,  he  becomes 
morally  fit,  and  sympathetically  adapted  to  holiness  and 
happiness. 

Hence,  faith  in  God's  word  as  a  directory  for  the 
information  of  the  mind,  for  the  ruling  of  the  heart, 
and  for  the  regulation  of  the  life,  becomes  predominant, 
and  the  first  and  continuous  effect  is  repentance.  This 
is  not  a  mere  conviction  of  conscience  which  was  before 
experienced,  but  a  generous,  godly  sorrow  for  sin,  lead- 
ing the  penitent  to  forsake  it,  to  hate  it,  to  get  away 
from  its  controlling  power,  and  to  seek  an  assured 
interest  in  Jesus  Christ  for  its  entire  removal.  This 
becomes  the  business  of  his  life.  Repentance  is  refor- 
mation, and  implies  a  continuous  endeavor  to  do  "  works 
meet  for  repentance."     In  imitation  of  the  Apostle,  he 


PROCESS    OF    DIVINE    ()l'i:iiATlt)K.  159 

is  ever  disposed  to  give  vent  to  his  grief  by  praising  the 
law  which  condemns  him.  "  The  law  is  holy,  just,  and 
good,  but  I  am  carnal,  sold  under  sin,"  and  his  desire  is 
to  be  united  with  the  Lord  Jesus  Christ  who,  by  his  life 
and  death,  "  magnified  the  law  and  made  it  honorable." 

His  will  is,  therefore,  drawn  into  compliance  with  all 
that  God  demands,  however  great  his  own  short-coming. 
It  is  perfectly  voluntary  and  free  in  its  inclination  to 
honor  Him,  by  acting  in  conformity  with  his  convictions. 
There  is  no  compulsion  here,  but  the  greatest  possible 
remove  from  it,  and  the  reason  is  found  in  the  new 
principle  by  which  the  Avill  acts  as  freely  in  faith  and 
duty,  as  it  formerly  did  in  unbelief  and  rebellion.  It 
chooses  the  Lord  Jesus  as  the  greatest  and  the  best  of 
Saviours.  It  gladly  abandons  self-righteousness,  and 
self  altogether,  submitting  with  all  gratitude  to  the 
sovereign  grace  of  God  and  the  mercy  of  Christ  as  the 
cause  of  his  pardon. 

His  affections  are  drawn  into  the  service  of  God.  He 
delights  in  prayer  and  praise,  in  the  Word  and  works 
of  God;  in  the  character  and  instructions  of  Christ;  in 
the  observances  of  a  practical  piety;  by  all  of  which  he 
exhibits  his  love  for  religious  principles,  practices  and 
influences,  aiming  to  glorify  God  with  his  body  and  his 
spirit  which  are  God's.  No  more  his  own,  he  aims  to 
be  faithful  in  the  services  for  the  performance  of  which 
he  was  purchased  by  the  blood  of  atonement,  and 
"  created  in  Christ  Jesus  unto  good  works." 

His  hope  is  drawn  to  Christ  alone,  in  whom  he  lives 
and  moves,  and  has  his  spiritual  being.  The  empty 
hopes  which  looked  for  all  happiness  in  this  present  life 
have  sank  out  of  mind,  and  are  engulfed  in  that  good 
hope  which   maketh   not   ashamed.      No   servile   fear 


160  PKOCESS    OF    DIVINE    OPERATION. 

mixes  with  his  motives,  but  the  joy  of  the  Lord  gives 
character  to  them  all.  The  sorrows  of  disappointed 
ambition  no  longer  embitter  his  cup,  but  he  has  learned 
to  be  content  with  the  allotments  of  providence.  Since 
he  was  not  purchased  with  silver  and  gold,  these  earthly- 
riches  are  quite  too  poor  to  excite  his  cupidity.  His 
pleasures  are  no  longer  supplied  in  the  gratification  of 
"the  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride 
of  life";  but  they  come  from  the  sublime  entertainment 
of  the  soul  from  him  "  whom  not  having  seen  he  loves, 
in  whom,  though  he  sees  him  not,  yet  believing,  he 
rejoices  with  a  joy  unspeakable  and  full  of  glory."  O 
how  sweet  that  heavenly  influence,  which  so  gently, 
lovingly,  powerfully  draws  his  soul  away  from  vanity 
and  misery,  to  objects  worthy  of  its  embrace  ! 


II.  The  necessity  of  Divine  Agency  in  bringing  a 
sinner  to  Christ.  This  is  strongly  indicated  in  the  text. 
"No  man  can  come  to  me,  except  the  Father  which 
hath  sent  me  draw  him."  We  should  be  content  with 
this  assurance,  even  if  we  found  ourselves  unable  to 
account  for  the  necessity  alluded  to,  because  the  word  of 
Christ  in  itself  being  absolute  truth  cannot  be  gainsaid, 
and  is  therefore  by  itself  a  sufficient  reason  for  faith. 
But  yet  there  are  various  considerations  from  which 
this  necessity  may  be  easily  argued. 

1.  Fi-om  the  necessary  dependence  of  the  whole 
universe  upon  its  author,  and  by  consequence  of  man  in 
all  that  concerns  him.  It  was  a  philosophical  as  well  as 
a  divine  truth  observed  in  the  polished  assembly  of 
Athens,  that  it  is  "  God  in  whom  we  live  and  move  and 
have  being."     Not  only  for  existence  and  preservation 


PROCESS    OF    DIVINE    OPERATION.  l6l 

are  we  perpetually  indebted  to  a  Divine  co-operative 
agency,  but  for  all  our  imjtrovernent  in  every  art  and 
science;  for  of  the  plowman  who  opens  and  breaks  the 
clods  of  the  earth,  it  is  said:  Is,  20  :  2G,  "His  God  doth 
instruct  him  to  discretion,  and  doth  teach  him,"  And 
surely  if  the  skill  of  the  husband  and  the  wisdom  of  the 
artificer,  and  all  those  discoveries  which  have  been  made 
by  men  for  the  advancement  of  civilization,  and  the 
advantages  of  the  race  in  rendering  life  more  agreeable 
and  commodious,  are  to  be  attributed  to  a  Divine 
influence,  then  it  is  clear  that  the  art  of  living  wisely, 
and  for  the  enjoyments  of  a  superior  state  of  existence 
must  come  from  God.  If  it  be  necessary  that  He 
instruct  us  as  to  the  pursuits  of  this  life,  with  which  we 
are  familiar,  how  much  more  that  He  should  instruct 
and  influence  us  to  seek  the  blessings  of  a  life  to  come 
with  which  we  are  not  acquainted,  and  towards  which 
we  have  naturally  no  inclination  ?  Worldly  affairs  can- 
not be  clearly  understood,  nor  strenuously  pursued,  nor 
successfully  accomplished  without  help;  much  less  the 
reformation  of  a  corrupt  and  benighted  soul. 

2.  This  necessity  is  argued  from  the  formidable 
opposition  of  a  i)erverse  nature  which  we  have  no  power 
to  surmount.  David  exclaimed,  "Lord,  how  are  they 
increased  that  trouble  me,  how  many  are  they  tliat  rise 
up  against  me  ?"  This  is  the  language  of  those  exclaim- 
ing upon  the  malignant  efforts  of  spiritual  enemies; 
"  the  world,  the  flesh,  and  the  devil  ;"  "  the  lust  of  the 
flesh,  the  lust  of  the  eye,  and  the  pride  of  life  set  them- 
selves in  array  against  me,"  By  these  the  christian  is 
constantly  assailed,  and  in  that  fact  he  finds  the 
necessity  of  watching  unto  prayer;  well  knowing  that 
the  instrumentalities  of  his  unseen  enemy  that  "  goeth 


162  PROCESS    OF   DIVINE    OPEBATlOlsr. 

about  as  a  roaring  lion  seeking  whom  he  may  devour," 
are  variously  combined  to  take  the  advantage  of.  his 
ignorance  and  weakness. 

3.  This  necessity  is  argued  from  "the  law  of  sin 
waring  in  our  members."  Hence  from  the  resistance 
which  the  new  heart  must  continually  make,  the  Chris- 
tian's life  is  appropriately  called  a  warfare.  There  are 
some  constitutional  sins,  and  many  habitual  infirmities 
which  so  easily  beset  us,  that  the  extirpation  of  them  is 
attended  with  great  difficulty  and  pain.  To  reform  the 
external  irregularities  of  life  is  comparatively  easy,  but 
to  root  sin  out  of  the  soul,  and  to  consecrate  the  heart 
to  inwardly  operative  purity  in  thought  and  emotion,  as 
a  holy  temple  of  the  Lord — this  requires  supernatural 
agency.  There  is  also  the  influence  of  a  degenerate 
world,  whose  corrupt  examples  press  like  a  torrent  to 
persuade  us  to  follow  the  multitude  to  do  evil;  and 
often  these  evil  examples  succeed  in  concealing  the  evil 
behind  some  seeming  innocence  by  which  we  may  be 
coaxed  into  compliance.  Beneath  the  whole,  is  the 
agency  of  the  prince  of  darkness,  whose  efficiency  is  in 
"  the  cunning  craftiness,"  by  which  we  may  be  ensnared. 
Surely  then,  to  advance  such  a  mighty  work  as  our  sal- 
vation, a  divine  interposition  is  necessary.  Well  may 
we  say:  "Had  it  not  been  for  the  Lord  who  was  on  our 
side,  when  our  confederate  enemies  rose  up  against  us, 
they  had  swallowed  us  up  quickly;  when  their  wrath 
was  kindled  against  us,  the  waters  had  overwhelmed  us, 
the  stream  had  gone  over  our  soul." 

4.  The  excellence  of  the  results  proclaims  the  work 
Divine.  Behold  a  character  of  the  following  descrip- 
tion. A  man  of  the  world  devoted  to  it  in  soul  and 
body,   becomes   a  man  of   the   church  as  ardently  at- 


PROCESS    OF    DIVINE    OPERATION.  163 

tached  to  Christ  and  his  cause.  The  difference  between 
these  pursuits  is  the  difference  between  the  broad  road 
that  leads  to  death,  and  the  narrow  path  that  leads  to 
life.  Once  he  wallowed  in  the  mire  of  sensuality,  once 
he  hated  the  very  name  of  religion  ;  but,  behold  now 
he  prayeth,  his  aversion  to  his  former  pursuits  is  as 
strong  as  his  previous  love  for  them  ;  and  his  love  for 
Christ  and  Christians  far  exceeds  that  which  he  ever 
had  for  his  former  associates.  How  is  this  to  be 
accounted  for  ?  Is  it  a  mere  accident,  a  charm,  a  flight 
of  enthusiasm  by  which  this  wonderful  transformation 
must  be  explained  ?  Can  it  be  the  effect  of  human 
exertion  groAving  out  of  a  resolution  begotten  of  moral 
suasion  ?  No.  The  great  change  seen  in  the  man  is  the 
effect  of  a  superior  influence  ;  "Not  by  might,  nor  by 
power,  but  by  my  spirit,  saith  the  Lord  of  Hosts." 
That  is  the  explanation.  There  is  a  new  creation,  a  new 
birth,  a  resurrection  of  dry  bones  ;  the  glorious  result  of 
the  exceeding  greatness  of  Divine  power,  drawing  the 
sinner  out  from  the  horrible  pit  and  miry  clay,  and 
placing  his  feet  upon  a  rock,  and  establishing  all  his 
goings.  Was  it,  think  you,  worthy  of  God  to  command 
the  light  to  shine  out  of  darkness,  when  the  huge  chaos 
was  spoken  into  being  and  order  ;  to  invest  the  sun  with 
it  so  as  to  gild  the  globe,  and  to  dress  all  objects  around 
us  with  such  a  various  assemblage  of  colors  that  a  robe 
of  beauty  should  enwrap  the  earth  ;  and  is  it  not  more 
worthy  of  him  to  lighten  up  the  benighted  soul,  and 
to  bring  its  chaos  into  harmony  and  order  ? 

5.  The  thing  might  be  argued  from  the  imbecility 
of  the  means  by  which  it  is  accomplished.  It  is  not  the 
refinements  of  learning  nor  the  charms  of  eloquence,  by 
which  such  a  work, is  produced  ;  for  though  these  may 


164  PROCESS    OF    DIVINE    OPERATION. 

have  their  influence  to  enlighten  the  understanding,  to 
charm  the  attention  and  arouse  the  sensibilities  of  the 
mind,  it  is  with  the  mind  this  influence  stops  ;  the 
heart  all  the  while  is  unreached.  It  is  frequently  the 
case,  that  after  all  that  eloquence  and  learning  can  do, 
nothing  effectual  is  done,  when  afterwards  the  plainest 
addresses  from  a  weak  and  trembling  tongue  have  been 
the  means  of  performing  that  which  the  superior  talents 
of  many  were  unable  to  accomplish.  "  The  treasure  is 
contained  in  earthly  vessels  that  the  excellency  of  the 
power  may  not  be  of  men,  but  of  God." 

But  just  here,  when  the  fact  of  God's  grace  in  drawing 
sinners  to  himself  is  made  plain,  we  are  often  confronted 
with  this  vile  objection,  that  if  such  an  almighty  agency 
be  indispensable,  sinners  are  clear  of  the  blame  of  that 
corruption  by  which  they  are  retained  in  the  bonds  of 
their  impenitence,  and  that  all  the  fault  of  their  ruin  is 
attributable  to  their  Maker  !  May  God  strengthen  us 
to  vindicate  His  character  from  the  foul  reproach  !  O, 
is  it  possible,  that  we  are  under  this  necessity  ?  Is  there 
any  sinner  so  daring  as  thus  to  insult  his  God  with  a 
charge  of  blame  in  relation  to  his  own  doom  ?  Yes,  there 
are  thousands  who  in  their  excuses  and  subterfuges,  and 
still  more  in  their  thoughts  and  imaginations,  are  load- 
ing the  Deity  with  guilt  !  Unwilling  to  take  to  them- 
selves the  blame,  they  ascribe  it  with  infernal  presump- 
tion to  God  !  There  is  a  wickedness  in  this  absurdity, 
that  of  itself  proclaims  their  unspeakable  iniquity. 
Does  not  the  very  fact  that  sinners  must  be  supernatur- 
ally  drawn,  clearly  indicate  their  own  criminal  corrup- 
tion, the  damnableness  of  their  sin,  and  the  horrible 
nature  of  their  depravity  ?  Why  is  it  necessary  that 
you  be  drawn  if  your  corruption,  wholly  your  own,  be 


PKOCKSS    OF    DIVINE    OPKKATION.  IG6 

not  exceedingly  strong  ?  Is  it  not  the  aversion  of  your 
heart  to  God,  by  which  you  instinctively  turn  away 
from  the  proffers  of  His  grace  and  mercy,  that  connects 
you  with  all  the  guilt  and  blame  of  your  rebellion  ? 
Doubtless,  it  is  because  we  are,  by  our  own  consent,  so 
abominably  wicked  that  nothing  short  of  Divine  influ- 
ence can  prevail  with  us  to  abandon  our  sin,  and  place 
our  love  upon  God  and  his  Christ.  Is  not  this  the  very 
thing  that  so  fatally  condemns  us  ?  "  Light  has  come 
into  the  world,  and  men  love  darkness  rather  than  light 
because  their  deeds  are  evil."  Never  lisp  another  syl- 
lable of  objection  while  it  is  evident  that  your  culpable 
depravity  renders  it  necessary  that  Divine  jiower  should 
interpose.  Can  God  rest  under  obligations  to  sinners 
so  vile,  that  His  is  the  blame,  unless  He  draw  them  into 
obedience,  and  make  them  happy  by  force  or  otherwise  ? 
Does  not  all  blame  rest  npon  your  own  souls  who  are 
unwilling  to  exercise  that  natural  power  of  attention 
which  you  undeniably  possess,  and  as  undeniably  refuse 
to  bestow  upon  the  instructions  and  the  grace  of  the 
gospel — attention  to  the  motives  He  urges,  the  condem- 
nation He  threatens,  the  glory  he  proposes  ?  How  shall 
the  Almighty  draw  you  ?  Shall  it  be  like  a  stock,  or  a 
stone,  by  physical  force '?  Would  you  then  deny  your 
rational  nature,  and  degrade  yourselves  below  the  beasts 
of  the  forest  ?  Have  you  not  eyes  to  see  ?  Who  blinds 
them  ?  Have  you  not  ears  to  hear  ?  Who  stops  them  ? 
Have  you  not  the  ordinary  powers  of  mind,  faculties 
that  God  employs  in  the  matter  of  drawing  sinners  to 
Himself  ?  Who  withholds  their  exercise,  who  chooses 
not  to  have  them  employed  in  the  line  of  duty  and 
obligation  ?  True  it  is,  that  all  your  attention  and  effort 
will  not  avail  without  a  mighty  interposition  ;  but  is  it 


166  PKOCESS    OF    DIVINE    OPERATION. 

not  evident  that  the  moment  of  conviction  which  you 
may  attain,  by  attention  to  motives,  by  considerations 
of  fact,  and  doctrine  in  Divine  truth  is  generally  the 
moment  of  this  eflfectual  drawing  ?  To  what  can  you 
attribute  "  t?ie  condemnation  "  but  your  own  unwilling- 
ness to  come  to  the  light,  to  be  convinced  of  sin,  and 
your  voluntary  unbelief  by  which  you  shut  your  eyes, 
and  close  your  ears,  and  harden  your  heart,  against  the 
means  by  which  the  Spirit  draws?  Heap  the  blame  on 
God,  ye  rebels  against  heaven,  as  long  as  you  please; 
eternity  will  disclose  your  blame,  and  hell  shall  meet  its 
terrible  deserts. 

Finally,  let  us  improve  our  subject  by  using  it  for 
examination  and  comfort.  Teaching  has  for  its  imme- 
diate object  learning,  upon  the  part  of  them  that  are 
taught.  The  doctrines  of  truth  implanted  within  the 
mind  enlighten  it,  impressed  upon  the  heart  enlivens 
it  ;  and  thus  brings  us  into  the  sweet  exercises  of  evan- 
gelical piety. 

1.  As  to  the  examination  of  ourselves.  Are  we  wit- 
nesses, O  Christians,  of  the  secret,  powerful  drawing 
influence  of  the  Word  and  Spirit  of  God  ?  Have  our 
attentions  been  intensely  excited,  our  consciences  power- 
fully impressed,  our  wills  subdued  and  our  affections 
attracted  to  God  and  to  holiness  ?  Are  we  willing  to 
subject  ourselves  to  Divine  Sovereignty,  with  implicit 
confidence  that  the  Lord  of  the  whole  earth  will  do 
right  ?  Are  we  glad  to  be  indebted  to  divine  grace  for 
our  rescue  from  sin  and  ruin  ?  Shall  we  in  consequence 
be  willing  to  mortify  the  deeds  of  the  body  ?  Do  our 
minds,  having  their  spiritual  senses  exercised  to  discern 
the  excellence  of  duty  and  privilege,  seem  desirous  to 


PROCESS    OP   DIVINE    OPERATION.  16  V 

regard  duty  as  privilege,  and  privilege  as  duty,  thus 
realizing  our  happiness  in  the  pursuit  of  our  high  call- 
ing? Destitute  of  this  frame  of  mind,  how  can  we 
enjoy  comfort,  how  can  we  have  any  degree  of  satis- 
faction in  the  relation  we  profess  to  hold  to  the  Lord 
Jesus  ?  Possessed  of  these  evidences,  we  have  the 
witness  withhi  us  of  the  Spirit,  that  we  are  born  of  God. 
Let  our  souls  then  pant  for  immortality  among  the 
just,  and  evince  the  feeling  by  an  appropriate  heavenly- 
mindedness,  discoverable  to  all  men  within  our  associ- 
ations and  influence. 

2.  As  to  comfort.  What  unbounded  satisfaction  to  us 
is  the  assurance  that  God  is  a  Sovereign.  His  plan  of 
grace  can  never  disappoint  any  confiding  soul.  We 
honor  Him  by  so  regarding  Him.  What  consolation  that 
He  has  resolved  in  sovereignty  to  draw  us  by  his  Spirit, 
overcoming  our  sinful  reluctance,  and  moving  our  slug- 
gish affections  to  lay  hold  upon  those  things  most 
worthy  of  our  love?  Because  of  this,  we  entertain  the 
hope  that  many  stout-hearted  who  are  far  from  right- 
eousness shall  yet  be  made  willing  in  the  day  of  His 
power,  and  that  the  whole  world  shall  yet  be  filled  with 
the  knowledge  of  His  truth,  and  the  subjects  of  His 
grace. 

To  this  sovereignty  absolute  we  must  submit,  or 
remain  forever  fallen.  If  we  see  not  that  God  can  justly 
forbear  to  draw  us,  and  justly  leave  us  to  a  merited  hell, 
we  cannot  be  saved  ;  for  if  we  consider  the  Deity  under 
such  obligation  to  us,  that  at  any  future  time  when  we 
please  to  exercise  a  little  attention  He  must  interfere  in 
our  behalf,  we  would  postpone  the  period  of  our  pro- 
raised  return,  until  the  visitation  of  death,  closing  us  up 
to  an  irretrievable  damnation.     If  we  are  deeply  con- 


168  PKOOKSS    OF    DIVINE    OPERATION, 

vinced  of  His  sovereignty,  and  that  He  can  justly  exclude 
us  forever  from  the  happiness  of  heaven,  surely  the 
conviction  must  awaken  us  to  a  prayerful  anxiety,  to 
ardent  sui)plication,  and  to  a  diligent  use  of  those  pre- 
scribed means  of  grace  which  God  employs  to  bring 
sinners  to  himself. 

As  our  destiny  is  in  the  hands  of  a  Sovereign  God 
who  may  justly  condemn,  or  mercifully  save,  let  not  any 
soul  continue  in  a  state  of  indifference,  which  we  may 
be  sure  is  always  a  state  of  danger.  Now  is  the  time  to 
attend  to  this  matter,  because  no  future  time  is  assured 
to  us.  "  Now  is  the  accepted  time,  and  now  the  day  of 
salvation."  Why  should  we  allow  the  conviction  of  our 
intelligence  to  be  smothered  by  the  force  of  our  passions, 
clamorous  for  self-indulgence  in  that  which  we  must 
know  will  work  out  our  ruin?  What  infatuation  is 
equal  to  this  !  O,  what  an  awful  condition  is  that  of 
the  sinner  who  "  knows  the  right,  and  still  the  wrong 
pursues"  !  Is  there  anything  Avithin  the  power  of  moral 
suasion  to  overcome  this  dreadful  stu}»idity  ?  No,  our 
experience  teaches  us,  that  no  means  will  avail  unless 
rendered  effectual  by  the  Holy  Spirit,  and  therefore  we 
cry  :  "  Come  from  the  four  Avinds,  O  breath,  and 
breathe  upon  these  slain  that  they  may  live !" 

Have  any  of  us  come  to  Christ,  it  is  because  we  have 
been  drawn  of  the  Father.  Having  been  drawn  by  His 
mercy,  by  His  word,  by  His  Spirit,  by  His  love,  let  us 
walk  in  His  ordinances  blameless  ;  and  live  uj^on  the 
food  which  he  has  provided  for  our  nourishment  and 
growth  ;  so  shall  it  be  well  with  us,  when  called  to 
begin  the  experience  of  the  future  so  awful  to  us  now 
because  of  our  ignorance  and  our  guilt.  But  the 
former  being  measurably  taken  away  by  the  word  and 


procp:ss  of  divink  oi'ERArioN.  169 

spirit  of  Clirist,  and  the  latter  being  altogether  removed 
by  the  blood  of  Christ,  let  us  rejoice  in  the  hope  of  the 
glory  of  God.  If  the  declaration,  that  "death  is  the 
wages  of  sin,"  terrify  us,  let  our  alarm  subside  by  what 
immediately  follows  :  "  But  the  gift  of  God  is  eternal 
life  through  Jesus  Christ  our  Lord." 


PROCESS  OF  DIVINE  OPERATION. 


John  12  :  ^2.     "  And  I,  if  I  be  lifted  up  from  the  earth, 

WILL  DKAW  ALL  MEN  UNTO  ME." 


A  company  of  Greeks,  as  we  learn  from  the  context, 
came  to  Jerusalem  on  a  certain  occasion  to  worship  ; 
who  or  whence  they  were,  it  is  not  stated  ;  they  may 
have  been  Gentile  proselytes;  or  Jewish  foreigners  ;  the 
probability  is  that  they  came  from  Galilee,  since  it  is 
stated  that  they  "  came  therefore  "  to  Philip  who  was 
of  Bethsaida  of  Galilee,  and  desired  him,  saying,  "  Sir> 
we  would  see  Jesus."  They  evidently  had  heard  much 
of  Him  from  others,  but  they  had  a  great  anxiety  to  see 
and  hear  for  themselves.  Not  wishing  to  defeat  their 
own  pui'pose,  as  they  might,  by  unceremonious  intrusion, 
they  requested  an  introduction.  Philip  mentioned  the 
matter  to  Andrew,  and  both  of  them  told  Jesus.  We 
have  reason  to  think  that  these  honest  Greeks  were 
granted  an  interview  ;  and  that  what  is  recorded  in  the 
history  given  took  place  in  their  presence.  Having 
been  presented  by  these  brethren,  Christ  sjjoke  to  them 
concerning  His  mission  into  the  world,  and  the  object  of 
it.  He  stated  that  whoever  loved  his  own  life  above 
this  amazing  salvation,  should  lose  it,  and  he  that  hated 
his  life  in  this  world  in  his  preference  for  this  salvation, 


1'72  PROCESS     OF    DIVINE     OPERATION, 

should  keep  it  unto  life  eternal.  The  auditors  listened 
to  His  amazing  statements,  and  were  no  doubt  con- 
founded. But  when  He  appealed  to  God,  saying, 
"  Father,  glorify  thy  name  :"  an  overpowering  attesta- 
tion came  from  heaven.  Some  said  it  thundered  ; 
others  said,  an  angel  spake  to  him  ;  for  it  thundered  out 
these  words  ;  "I  have  both  glorified,  and  will  glorify  it 
again  ;"  but  Jesus  said  :  "  This  voice  came  not  because 
of  me,  but  for  your  sakes  ;"  that  is,  that  they  might 
learn  how  Jesus  was  approved,  commissione^d,  and 
qualified  by  the  Father  to  accomplish  the  most  wonder- 
ful work  the  world  ever  saw,  and  which  was  now  at 
hand.  In  this  connection  he  uttered  the  words  :  "  And 
I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me."  The  Evangelist  tells  us,  "  This  he  said,  signi- 
fying what  death  he  should  die." 

We  propose  to  speak  upon  two  important  points  sug- 
gested by  these  words,  by  which  Christ  predicted  the 
mode  and  influence  of  his  own  death. 

I.  The  influence  of  the  Saviour's  crucifixion  to  draw 
men  to  himself.  This  mode  of  death  was  not  allowed 
by  the  Jewish  law,  it  was  inflicted  as  a  Roman  punish- 
ment. The  prediction,  therefore,  excludes  the  idea  that 
Christ  spoke  from  the  mere  calculations  of  probability. 
It  is  significantly  expressed  by  his  being  "lifted  up 
from  the  earth."  There  seems  to  be  an  allusion  here 
made  to  the  brazen  serpent  lifted  up  on  a  pole  in  the 
camp  of  Israel  where  numbers  who  were  mortally 
wounded  by  poisonous  serpents,  might,  by  divine 
appointment,  look  upon  it  and  live.  That  this  was  a 
type  of  Christ,  we  leara  from  Himself,  in  his  discourse 
with  Nicodemus.  It  was  a  beautiful  emblem  of  the 
power  of  faith  which,  looking  to  the  Redeemer  on  the 


PROCESS    OF   DIVINE    OPERATION.  1*73 

cross,  heals  the  sting  of  sin,  and  recovers  the  soul  from 
the  jaws  of  death.     Two  things  are  here  noticeable. 

1.  The  influence  of  drawing  men  to  Christ  is  attri- 
buted not  to  His  life,  but  to  His  death  ;  and  not  to  His 
death  only,  but  to  the  mode  of  it.  There  is  something 
in  the  very  expression  of  Christ  intimating  that  His 
life  would  not  save  the  sinner,  and  that  His  death  alone 
could  redeem.  These  Greeks  desired  to  "see  Jesus." 
Drawn  by  curiosity,  surprise,  sympathy,  and  the  com- 
mon commotion  excited  by  His  works,  they  gain  an 
interview  with  Him.  Now  notice  the  text,  as  a  reply  to 
their  anxiety.  I  appeal  to  your  own  perception.  Does 
He  not  seem  to  say,  "  What  good  will  it  do  you  to  see 
me  alive  ?  It  has  done  no  good  to  others.  I  was  won- 
derfully born,  but  the  fact  never  conveited  a  single 
soul.  The  predictions  of  Moses  and  the  prophets 
respecting  me,  though  evidently  fulfilling  before  their 
eyes,  are  in  vain  ;  for  they  will  not  believe.  My  preach- 
ing of  repentance  is  not  more  successful  than  that  of 
John  the  Baptist,  whose  testimony  respecting  me  was  in 
vain.  Anna  the  prophetess  could  make  no  impression. 
The  songs  of  Elizabeth  and  of  my  mother  had  no  effect ; 
nor  could  the  journey  of  the  shepherds,  nor  the  star 
that  sprinkled  his  splendid  rays  over  Bethlehem  en- 
lighten the  people  ;  nor  could  angels  by  their  songs, 
though  they  might  have  charmed  the  multitude  when 
they  sang  an  inimitable  anthem,  transform  one  enrap- 
tured heart.  I  walked  in  my  simplicity,  and  innocence, 
and  benevolence,  and  compassion,  among  multitudes  ; 
and  though  they  were  often  surprised,  and  melted,  they 
grew  no  better.  My  addresses,  my  reasoning,  my  expos- 
tulation, my  expulsion  of  demons,  my  teaching  by  par- 
ables, and  demonstrations  of   truth   could   not   disarm 


174  PROCESS     OF    DIVINE     OPERATION. 

depravity  of  its  power,  nor  work  the  renovation  of  the 
sinner's  heart.  Even  my  miracles,  overwhelming  and 
astonishing  as  they  were,  left  no  lasting  impression. 
Though  they  gave  sight  to  the  blind,  they  never  opened 
the  eyes  of  a  single  sinner  ;  though  my  finger,  or  the 
touch  of  my  garments  could  heal  the  sick,  the  malady 
of  a  single  soul  was  not  reached.  My  power  raised  the 
dead  to  life,  but  none  in  consequence  were  raised  from 
the  grave  of  spiritual  death.  Well  might  I  say — Ye 
have  Moses  and  the  prophets,  why  do  you  demand  that 
the  damned  in  hell  should  come  forth  to  describe  their 
torments  for  the  conversion  of  their  ungodly  kindred 
upon  earth?  Surely  if  they  will  not  believe  Moses  and 
the  prophets,  neither  would  they  believe  though  one 
should  rise  from  the  dead." 

What,  then,  would  these  Greeks  have — poor,  honest 
Greeks — what  would  they  have  ?  For  what  would  they 
see  Jesus  ?  To  gratify  the  feeling  of  cui-iosity  would 
be  but  a  poor  incentive  for  their  visit.  How  many 
people  in  every  age  wish  to  be  chai-med  by  short  and 
sweet  discourses,  that  shall  tingle  in  their  ears,  bewitch 
their  attention,  satisfy  their  love  of  wonder,  and  create 
a  momentary  enthusiasm,  or  a  soft  convulsion,  or  a  loud 
lamentation  !  There  is  no  harm  in  all  this,  were  it  not 
that  such  emotions  are  taken  to  be  the  proof  of  piety. 
Herein  people  miserably  deceive  themselves.  They 
mistake  animal  feelings  for  sj^iritual  exercises,  and 
think  they  are  very  religious. 

These  inquiring  Greeks,  however,  were  not  left  with- 
out the  knowledge  of  their  duty.  By  the  spirit  of  the 
whole  contextual  passage,  we  may  contemplate  the 
Redeemer  as  saying,  "  What  would  they  obtain  by  a 
momentary  sight   of  me,  if   they  see  not  by  faith   the 


PROCESS    OP    DIVINE     OPERATION.  1*75 

object  of  my  coining  into  the  world  ?  I  have  not  drawn 
them  by  my  life,  as  I  have  not  drawn  others  ;  but  this 
was  not  my  design,  for  that  is  connected  with  suffering 
and  death.  Now  is  the  judgment  of  this  world  ;  now 
shall  the  prince  of  this  world  be  cast  out.  And  I,  if  I 
be  lifted  up  from  the  earth,  will  draw  all  men  unto 
me." 

The  Redeemer  predicted  his  own  death,  not  by  saying 
definitely  that  he  would  die  on  a  cross,  not  by  foretell, 
ing  every  particular  form  and  circumstance  of  his 
crucifixion,  for  that  might  have  given  occasion  to  his 
enemies  to  exert  their  ingenuity  so  to  modify  the  man- 
ner of  his  death  as  to  make  the  event  differ  from  the 
prediction,  and  thus  to  slander  his  veracity,  and  destroy 
his  character.  He  only  said  that  He  would  be  lifted  up 
from  the  earth  ;  He  did  not  say,  by  the  cross  or  a  gibbet. 
This  expression,  "from  the  earth,"  would  be  sufficient, 
after  the  event  took  place,  to  convince  the  world  that 
He  foresaw  and  foreknew  the  mode  of  His  own  death  so 
extraordinarily  accomplished,  and  yielded  to  it  volun- 
tarily, and  was  indeed  that  prophet  that  should  come 
into  the  world,  the  Messiah  of  God.  He  only  said  that 
in  the  event  of  his  being  lifted  up,  He  would  draw  all 
men  unto  Him.  He  did  not  reproach  His  enemies  in 
advance,  with  the  cruelty  they  would  manifest,  nor  for 
the  agony  and  shame  they  would  inflict  ;  but  he  made 
this  prediction  for  subsequent  proof  that  should  demon- 
strate His  purpose  and  willingness  to  die  ;  and  the 
magnanimity  He  felt  in  the  approach  of  unparalleled 
suffering.  Surely  as  He  foresaw  the  cruelty  of  His 
enemies,  and  the  misery  that  awaited  Him  and  would  not 
avoid  the  danger,  it  is  demonstrated  that  He  died  as  no 
man  ever  died  before,  as  a  substitute  for  sinners,  a  will- 


11 Q  PliOCfiSS    OF    DIVlIfE    OPERATION. 

ing  sacrifice  to  the   justice  of   God,  as   one  who  had 
power  to  lay  down  his  life  and  to  take  it  again. 

II.  We  propose  now  this  question  for  consideration — 
What  bearing  has  the  crucifixion  of  Christ  on  the  sal- 
vation of  sinners?  How  is  it  that  the  death  of  the 
cross  draws  sinners  unto  Christ  ?  In  other  words,  what 
adaptation  is  there  in  it  to  this  effect? 

Some  have  resolved  the  agency  of  the  crucifixion  to 
draw  men  to  the  Redeemer  into  moral  suasion,  as 
though  a  dead  sinner  might  be  persuaded  to  embrace 
Christ  merely  through  the  operation  of  moral  motives 
without  the  Spirit's  regenerating  power.  This  is  a 
Socinian  scheme  pregnant  with  a  thousand  falsehoods 
and  a  thousand  dangers.     Let  us  consider  it. 

1.  It  is  true,  the  spectacle  of  an  innocent,  bleeding 
Saviour  will  have  effect  on  generous  minds.  The  idea 
of  the  holy  prophet  of  the  Lord,  and  the  disinterested 
Redeemer  of  sinners  living  in  poverty,  and  disi>ensing 
untold  blessings  upon  the  ungrateful  ;  and  then  dying, 
innocent  of  harm,  in  ignominy,  agony  and  shame  and 
scorn,  will  often  melt  the  heait  into  sorrow  and  painful 
emotion.  If  we  consider  the  extraordinary  birth  of 
Christ,  His  degradation  in  infancy,  His  innocence  in 
childhood,  His  obedience  to  his  parents,  the  wisdom  of 
His  riper  years,  the  eloquence  He  displayed,  when  "  He 
spake  as  never  man  spake,"  His  activity  in  doing  good, 
while  suffering  "  the  contradiction  of  sinners,"  His  labors, 
privations,  and  wrong  endured.  His  meekness  and  perse- 
verance amidst  prejudice  and  persecution,  the  unreason- 
able rage  and  unrelenting  enmity  of  the  people  whom 
He  came  to  seek  and  to  save,  the  tender  sensibility  of  His 
heart  when  weeping  over  their  sins,  His  intercession  for 
them,  Plis  forgiving  love,  His  prayers  in  their  behalf  ; 


PROCESS    OF    DIVINE    OPERATION.  177 

that  after  all  this  they  took  Him  by  treachery  in 
the  night,  cruelly  scourged  Him,  penetrated  His  sacred 
head  in  cruel  mockery  with  a  crown  of  thorns,  tearing 
the  flesh  from  His  temples  ;  that  in  this  mangled,  bloody 
condition  compelled  His  fainting  body  up  the  hill  of  Cal- 
vary, there  to  strip  Him  to  be  crucified  between  thieves, 
as  though  the  very  devil  had  taken  entire  possession  of 
their  hearts  frantic  with  hellish  hate  ;  see  how  they 
spiked  His  hands  and  feet  to  the  cross,  and  then  raising 
the  burden,  plunge  it  into  a  hole  made  for  its  reception, 
thus  stretching  and  tearing  every  limb,  by  a  tremendous 
jerk.  See  them  smite  the  crown  to  make  the  thorns 
penetrate  more  deeply.  See  them  wag  their  heads  in 
scorn,  adding  every  indignity  they  can  think  of.  O  ! 
sickening  sight  !  O  !  cruelty  infernal,  be  thou  forever 
my  abhorrence,  and  with  thy  sons,  let  not  my  soul 
partake. 

This  history  of  blood  and  treason,  of  murder  foul,  of 
cruelty  intense  toward  innocence  and  virtue  in  a  life  of 
unsullied  purity,  and  that  contrasted  with  wondrous 
meekness,  and  the  voice  of  prayer  arising  above  the 
uproar  ;  "Father,  forgive  them,  for  they  know  not  what 
they  do  !"  O,  this  is  enough  to  break  a  heart  of  stone  ; 
yet  the  feeling  is  but  moral  suasion.  Our  blood  boils  as 
it  courses  through  our  veins,  it  is  but  moral  suasion. 
Our  sympathy  becomes  painful  in  its  effects,  it  is  but 
moral  suasion.  As  the  dreadful  story  is  told  the  world 
weeps,  it  is  but  moral  suasion.  The  gospel  is  preached, 
the  doctrine  of  a  substitutionary  death  in  the  awful 
death  of  Christ,  is  preached  ;  the  feelings  of  nature  are 
excited,  hearts  are  saddened,  but  all  is  simply  the  barren 
result  of  moral  suasion.  Good  indeed,  so  far  as  it  goes, 
nay,  of  great  value  when  accompanied  by  the  common 


178  PROCESS    OF    DIVINE    OPERATION. 

influences  of  the  Spirit,  yet  it  is  but  moral  suasion  ; 
and  that  by  itself  always  evaporates,  and  leaves  the 
soul  just  where  it  was,  not  efliectually  drawn,  but  still 
in  sin,  impenitency,  and  unbelief. 

2.  The  power  of  the  cross  to  draw,  is  the  purchase  of 
the  cross  to  subdue  the  rebellious  sinner.  That  pur- 
chased power  is  the  Holy  Spirit  who  takes  of  the  things 
of  Christ  and  shows  them  unto  us  ;  and  in  the  light  of 
His  showing,  the  hard  heart  melts  like  wax  before  the 
fire. 

Whatever  attraction  arises  from  the  Exhibition  of  the 
Cross,  it  cannot  alone  prevail.  The  preaching  of  the 
life  of  Christ  in  its  innocence,  meekness,  disinterested- 
ness, loveliness  and  charming  beauty,  cannot  renew  the 
heart.  Whatever  sympathy  we  feel,  however  the  judg- 
ment may  be  convinced,  whatever  tumult  of  tender 
feeling  the  subject  may  occasion,  it  will  not  draw  us  to 
His  bosom.  We  soon  forget  our  compassion,  our  sym- 
pathy grows  tired  in  its  exercise,  and  our  tender  excite- 
ment gradiially  sinks  into  a  dead  calm.  Thousands  have 
thus  been  melted,  yet  they  have  hardened  again  ;  thou- 
sands have  been  filled  with  unutterable  emotion,  yet  they 
have  lost  it  all.  The  reason  is,  draw  the  sinner  as  you 
may  without  giving  him  a  new  heart,  and  he  remains  a 
sinner  still.  Wash  the  Ethiopian  as  you  may,  you 
cannot  alter  his  skin.  Treat  the  leopard  as  you  please, 
you  cannot  remove  his  spots.  How  then  can  he  do 
good,  whose  very  nature  accustoms  him  to  do  evil  ? 
Charm  a  serpent  by  sweet  music,  so  that  he  is  softened 
into  gentleness,  he  remains  a  serpent  still  ;  ready,  when 
the  spell  is  broken,  to  discover  his  poisonous  fangs. 
Moral  suasion  is  like  a  wash  to  the  Ethiopian,  like 
means  employed  to  change  the  spots  of   the   leopard, 


PROCESS    OF    DIVINE    OPERATION.  IVO 

like  strains  of  music  to  charm  the  serpent  ;  it  may 
excite  sympathy,  and  variously  arouse  natural  affection, 
but  it  cannot  effectually  draw  a  sinner  to  Christ.  Nor 
can  the  sinner  draw  himself  to  Christ  without  the  Spirit 
of  God.  He  has  no  will  to  change  his  will.  He  has  no 
choice  to  alter  his  choice.  A  bad  heart  will  never 
choose  to  be  better.  A  dead  soul  will  never  exhibit  the 
activities  of  life. 

What  remedy  then  is  there  for  this  deplorable  evil  ? 
Only  this.  When  Christ  is  seen  lifted  up  on  the  cross, 
and  regarded  as  our  substitute,  a  victim,  a  sacrifice  in 
our  stead,  and  we  are  brought  by  the  Holy  Spirit  to  feel 
that  despair  in  ourselves  compels  our  look  to  Him  as  our 
only  hope,  then  the  merits  of  His  death  are  plainly  in 
our  view  available  to  us  as  the  lost  whom  He  came  to 
save.  Thus  there  is  an  adaptedness  wrought  in  our 
perception  to  see,  and  a  preparation  in  our  hearts  to  feel 
the  power  of  the  attraction  of  the  cross.  Before  the 
crucifixion,  the  common  influences  of  the  Sj^irit  like 
drops  of  rain,  overspread  the  world  ;  but  after  that 
event,  He  descended  copiously,  as  a  shower,  and  His 
special  influences  saved  millions. 

3.  How  comes  it  thai  the  sacrifice  of  Christ,  lifted 
up  from  the  earth,  is  so  meritorious  of  drawing  influen- 
ces? His  life  upon  the  earth  had  no  such  drawing 
influence.  How  many  went  away,  and  "  walked  no 
more  with  Him"?  He  could  not  be  such  a  sacrifice, 
except  by  the  stipulation  of  his  Father,  by  the  consent 
of  the  Eternal  Son,  in  virtue  of  the  infinite  dignity  of 
His  person,  by  the  shedding  of  his  blood,  by  his  resur- 
rection from  the  dead  to  new  life  and  power,  as  the  Son 
of  Man.  By  a  compact  between  the  Father  and  the 
Son,    His  voluntary  sufferings   should    be   imputed   to 


180  PROCESS    OF   DIVINE    OPERATION. 

the  sinner  ;  there  should  be  thus  a  vicarious  commu- 
tation, or  substituted  satisfaction  implying  that  Christ's 
death  was  in  our  law-place,  in  our  room  and  stead. 
Leave  out  this  idea,  the  phraseology  of  the  New  Testa- 
ment becomes  hopelessly  enigmatical,  and  the  ceremonial 
worship  of  the  Jews  from  which  it  was  borrowed,  a 
senseless  thing,  and  utterly  absurd;  but  with  this  idea 
all  becomes  j^lain,  beautiful,  glorious. 

In  this  respect  the  sacrifice  of  Christ  was  incompara- 
bly different  from  the  death  of  Moses,  David,  Stephen, 
Paul  and  all  other  martyrs.  These  also  died  in  attesta- 
tion of  the  truth,  and  for  the  good  of  others,  but  not  in 
their  room  or  stead.  Moses  lived  and  suffered  for  the 
Israelites,  and  was  willing  to  die  for  them  ;  but  there  is 
no  idea  given  of  literal  substitution,  or  that  his  sufferings 
should  pay  for  their  sins.  David,  an  eminent  type  of 
Christ,  lived  and  died,  having  suffered  for  all  Israel,  but 
there  is  no  hint  given  that  his  sufferings  made  an  atone- 
ment for  them.  So  of  all  the  rest.  They  died  as  heroes 
for  the  faith,  witnesses  to  Christ's  sacrifice,  as  the  hope 
of  sinners.  None  of  them  had  personal  worth  sufiicient 
to  cancel  a  single  sin,  but  "  the  blood  of  Jesus  Christ 
cleanseth  from  all  sin;"  they  needed  atonement  for  their 
own  sins,  but  He  was  holy,  undefiled,  separate  from  sin 
and  sinners.  Yet  Socinians  say  that  Christ's  death  is  in 
no  respect  different,  as  to  atonement,  from  the  death  of 
prophets  and  martyrs,  and  generous  soldiers  who  die 
for  their  country  on  the  battle-field  ;  that  if  Christ  draws 
sinners  to  Himself,  it  is  by  moral  suasion.  In  other 
words,  the  representation  of  His  blood  to  our  feelings, 
even  as  the  death  of  a  martyr,  affects  our  sympathies. 

Now  this  matter  must  be  clearly  understood,  or  the 
doctrine  of  atonement  is  but  a  shadow.     If  the  death  of 


riiOOESS     OF    DIVINE     Ol'EKATlON.  181 

Christ  be  atonement  only  in  the  sense  in  which  the 
prophets  and  martyrs  made  atonement,  then  we  have 
ten  thousand  saviors  to  divide  the  glory  with  Him. 
Nay,  the  word  is  a  misnomer,  for  there  is  no  comparison 
between  the  sinless  Saviour  and  the  guilty  sons  of  men, 
either  in  life  or  in  death.  No.  "There  is  but  one 
mediator  between  God  and  man,  the  man  Christ  Jesus." 
Eternal  redemption  is  procured  for  us  only  by  the  shed- 
ding of  His  most  precious  blood.  By  virtue  of  His  act 
alone,  as  our  atoning  High  Priest,  the  Spirit  draws, 
convinces,  persuades  us  to  be  reconciled  to  God. 

We  need  not  stop  to  prove  that  there  is  no  universal 
salvation,  though  there  is  a  universal  drawing  by  means 
of  the  truth  in  the  common  operations  of  the  Spirit, 
wherever  the  glad  tidings  of  great  joy  are  proclaimed. 
It  is  because  moral  suasion  is  not  sufficient,  that  thou- 
sands who  are  drawn  by  common  influences  are  still  not 
saved.  Where  is  there  a  sinner  so  hardened  that  does 
not  sometimes  relent  ?  But  what  do  these  relentings 
accomplish'?  Nothing  beyond  the  demonstrations  of 
conscience  writhing  under  a  sense  of  guilt.  These  are 
the  occasional  spasms  evinced  by  the  resistance  of 
strong  depravity. 

4.  The  insufficiency  of  moral  suasion  upon  the  natu- 
ral heart,  by  exemplifications  recorded  in  the  Bible, 
should  not  be  lost  sight  of  in  this  discussion.  The  end 
had  in  view  is  to  counteract  outward  delusion  and  self- 
deception  to  which  we  are  exposed  by  falsity  of  reason- 
ing and  perversity  of  inclination.  We  very  much  fear 
that  the  religion  which  is  now  abroad  in  Christendom,  is 
largely  of  the  Socinian  cast;  that  we  esteem  too  highly 
the  natural  powers  of  the  soul,  as  though  our  hearts 
were   not   entirely  depraved ;    that  we    look   to   those 


182  PKOCESS     OF    DIVINE    OPERATION. 

exhibitions  of  truth  which  will  affect  our  sensibilities, 
and  excite  our  feelings,  as  alone  sufficient  to  create 
religious  principle  and  establish  genuine  piety  within 
the  heart,  without  any  special  influence  of  the  Holy 
Spirit  ;  that  we  often  mistake  virtuous  wishes,  and 
certain  occasional  elevations  of  vapid  sentiment,  for  the 
evidences  of  personal  preparation  for  death;  that  conse- 
quently we  pray  not  with  due  anxiety  for  that  inward 
transformation  of  character,  without  which  we  cannot 
be  saved ;  and  that  while  we  dishonor  the  Holy  Spirit 
as  the  efficient  cause  of  our  sanctification,  we  likewise 
dishonor  the  Son  of  God  ;  who  procured  for  us  this 
Divine  Agent  for  that  inward  moral  renovation  which 
must  be  added  to  legal  justification,  in  order  that  those 
who  are  emancipated  from  condemnation,  may  be  in- 
wardly fitted  for  salvation  procured  by  atoning  blood. 

The  surest  and  the  simplest  way  of  arriving  at  solid 
hope  in  the  matter  of  salvation,  is  to  feel  the  fact  of  our 
entire  apostasy  from  God  ;  so  that  we  may  see  there  is 
no  strength  in  us,  who  are  by  nature  "  dead  in  trespasses 
and  sins;"  and  to  count  no  virtue,  no  groans,  no  bodily 
exercise,  no  convulsions  of  feeling  as  reliable  for  the 
renewal  of  our  nature,  but  as  they  are  the  results  of 
moral  suasion  operating  upon  the  new  life  begotten  of 
the  Holy  Spirit.  Now,  as  I  have  said,  there  are  exempli- 
fications of  the  utter  insufficiency  of  everything  to  effect 
the  renewal  of  the  soul,  apart  from  the  Holy  Spirit, 
scattered  throughout  the  Bible  ;  and  to  these  Ave  must 
appeal  to  justify  our  position,  which  is  this.  All  applica- 
tions of  truth  to  the  conscience,  all  the  wai*mth  of 
feeling  imaginable,  all  the  commotions  excitable  within 
us,  are  not  sufficient  to  draw  us  to  holiness,  without  the 
principle  of  a  new  life  implanted  by  the  Spirit.     Attend, 


PROCESS    OF    DIVINE    OPERATION.  183 

I  pmy  you,  to  historical  facts  which  are  recorded  for 
our  instruction  and  admonition. 

First  fact.     As  soon  as  I  have  opened  my  Bible  to 
read  the  history  of  the  human  race  after  the  apostasy,  I 
find  in  Cain^  a  heart  so  hard  as  to  be  impenetrable  by 
the  moral  suasion  of  the  kind  words  of  God  Himself. 
He  is  the  first-born,  the  eldest  son  of  Adam;  he  is  well 
instructed   by    weeping   parents   whose   penitence    and 
grief  for  sin  made  them  habitual  mourners,  as  exiles  from 
Paradise  ;  and  who  had  fled  to  the  hope  set  before  them 
in  the  first  gospel-promise.     Cain,  as  well   as  Abel,  is 
taught  to  seek  and  pray  ;  and  by  prefigurative  bloody 
sacrifice    to   look   to   that    "seed   of  the  woman  who 
should  bruise  the  serpent's  head."     Both  of  them  had 
the  same  capabilities,  as  well  as  the  same  advantages; 
but  it  appears  that  Abel  was  a  renewed  man,  and  offered 
a  lamb  in  sacrifice,  fit  and  apjiropriate,  as  an  act  of  wor- 
ship.    Why  did  not  Cain  ?     He  offered  the  fruits  of  the 
ground,    probably   the    products   of    his    own    tillage, 
thanking  God  for  temporal  mercies,  and  wholly  omitting 
the  idea  of  a  sin-oft'ering  as  necessary  to  an  appropriate 
worship.     Like  a  Socinian,  Cain  could  see  no  virtue  in 
blood,  but  good  reason  for  his  own  acceptance  by  God, 
on  account  of  the  exhibition  of  the  fruit  of  his  own  toil. 
And  when  his  offering  was  rejected,  on  account  of  its 
intrinsic  inappropriateness,  and  that  of  Abel  accepted, 
because  in  conformity  with  the  instruction  both  of  them 
had  received  as  to  acceptable  worship,   the  wrath  of 
Cain  arose  against  his  brother  ;  and  when  kindly  spoken 
to   by  the  God   of   mercy,  the   moral   suasion  of   the 
language  had  no  influence  over  him;  nor  was  he  satisfied 
until  his  wrath  was  quenched  by  the  blood  of  a  mur- 
dered   brother.       The    Almighty    might    have    justly 


184  PKOCESS    OF    DIVINE    OPEliATION, 

smitten  him  as  a  wretch  not  fit  to  live,  but  he  did  not. 
Mercy  even  in  his  case  might  be  extended  ;  for  when 
he  was  sent  only  into  exile  as  a  fugitive  and  a  vaga- 
bond, God  allayed  the  fears  of  the  murderer,  by 
expedients  that  should  have  operated  for  the  safety  of  his 
forfeited  life.  His  lamentation,  "  My  punishment  is 
greater  than  I  can  bear,"  was  met  by  sparing  mercy. 
Who  knows  what  agony  convulsed  him,  w^hat  tears,  and 
groanings,  and  bowlings  accompanied  his  remorse? 
But  did  these  agitations  of  soul  recover  the  trans- 
gressor? Did  the  sparing  mercy  of  God  move  his  heart 
to  penitency  for  his  crime  ?  Did  his  knowledge  of  the 
way  to  be  saved,  as  previously  imparted,  lead  him  to  a 
penitential  return  to  God  ?  Why  is  he  not  drawn  to 
cast  himself  upon  that  mercy  which  had  already,  in 
Divine  forbearance,  appeared  mingling  with  a  judgment 
too  light  for  his  crime?  The  Spirit  of  grace  could 
have  drawn  him  to  repentance,  reformation  and  salva- 
tion. Let  no  man  ask  the  reason  why,  for  Sovereignty 
from  the  throne  of  the  universe  thunders  into  silence  the 
presumptuous  caviler.  With  the  aw^ul  decisions  of 
our  offended  God,  we  have  nothing  to  do.  The  fact  in 
this  instance,  only  concerns  us.  Cain  sought  no  favor, 
he  would  not  be  drawn  by  the  mercy  which  allowed 
him  still  to  live.  No  emotions  of  shame,  grief  or 
remorse  could  create  within  him  a  new  heart. 

Second  fact.  Take  the  case  of  Esau.  Our  sympathy 
is  excited  in  his  behalf,  because  he  was  not  destitute  of 
natural  sensibilities  and  affection.  Indeed,  he  may  have 
been  possessed  of  more  natural  virtue,  honest  simplicity, 
and  honorable  feeling  than  his  brother  Jacob.  But 
contrary  to  his  instruction,  and  despising  the  benefit,  he 
undervalued  his  birthright,  and  put  contempt  upon  it 


PKOCESS    OF    DIVINK    Ol'KKATION.  185 

• 

by  .selliny,'  it  for  ii  mess  of  pottage.  The  sale  was  a,ii 
offence,  but  the  price  was  an  additional  insult  to  God 
who  had  by  Divine  arrangement  established  its  value. 
But  he  discovered  his  mistake  too  late,  and  he  mourned 
and  wept.  We  are  moved  by  the  history.  And  when  he 
heard  the  words  of  his  father,  he  cried  with  an  exceeding 
great  and  bitter  cry:  "  Bless  me,  even  me,  O  my  father." 
True,  he  had  despised  his  birthright,  and  every  one  so 
doing  makes  himself  unworthy  of  forfeited  advantages. 
Had  he  remained  utterly  impenitent  and  profane,  we 
might  have  curtailed  our  sorrow  for  him  thus  bereft  by 
his  OM'n  wickedness  ;  but  he  mourned  bitterly  under  the 
influence  of  considerations  which  constitute  moral 
suasion.  After  his  rash  act,  and  when  brought  to  reflec- 
tion, he  fully  realized  his  loss  ;  for  "ye  know  how  that 
afterwards,  when  he  would  have  inherited  the  blessing, 
he  was  rejected ;  for  he  found  no  place  of  repentance 
though  he  sought  it  carefully  with  tears."  Esau's  tears 
and  entreaties  could  not  recover  the  temporal  advan- 
tages of  the  birthright,  but  still  there  was  a  greater 
personal  blessing  within  his  reach,  not  included  in  that" 
birthright.  Why  did  not  his  self-condemnation  and 
regret  lead  him  to  that  which  was  more  excellent  ?  He 
not  only  despised  his  birthright,  and  mourned  over  it, 
with  regret  for  his  folly,  but  he  despised  his  God  in 
undervaluing  the  greater  blessing  he  might  have  had  ; 
and  this  we  learn  from  the  fact,  that  God  styled  himself 
"  the  God  <3f  Abraham,  Isaac  and  Jacob  ;"  not  of  Esau. 
Moral  suasion  had  no  effect  upon  him. 

Third  fact.  There  is  something  in  the  history  of 
Balaam  peculiarly  striking.  How  remarkably  was  he 
exercised,  and  how  sublime  were  the  emotions  produced 
by  what  he  saw  in  prophetic  vision  !     What  reason  can 


186  PROCESS    OF    DIVINE    OPERATION. 

be  given  why  they  were  not  efifectual  to  conduct  him  to 
holiness  and  happiness  ?     The  simple  answer  is,  the  new 
heart  was  not  given  him  to  correspond  with  the  attrac- 
tions of    heavenly  things.      Long  and   repeatedly  did 
religious     influences    overwhelm    him.       God    himself 
uttered  advice  to  the  unworthy  man  ;  but  notwithstand- 
ing his  commission  to  prophesy  and  declare  the  word  of 
the  Lord,  he  was  under  stronger  influences  for  evil.   God 
sent  an  angel  to  meet   him   wdth    a   drawn    sword  to 
hinder  him  from  his  madness.    He  confessed  that  he  had 
sinned.     He  owned  the  truth,  and  said  :  "How  shall  I 
curse  whom  God  hath  not  cursed,  or  defy  w^hom  God 
hath  not  defied  ;  far  from  the  top  of  the  rocks  I  see  him 
and  from  the  hills  I  behold  him.     Lo  !  the  people  shall 
dwell    alone,    and   shall   not   be    reckoned    among   the 
nations.     Who  can  count  the  dust   of  Jacob,  and  the 
number  of  the  fourth  part  of  Israel  ?     Let  me  die  the 
death  of  the  righteous,  and  let  my  last  end  be  like  his." 
"  If  Balak  would  give  me  his  house  full  of  silver  and 
gold,  I  cannot   go   beyond   the  commandment  of  the 
Lord."     See  how,  in  language  most  acceptable  and  sub- 
lime, he  speaks  of  Christ  whom  he  sees  at  a  distance, 
the  Son  of  God  Most  High.     "  I  shall  see  him,  but  not 
now  ;  I  shall  behold  him,  but  not  nigh.     A  star  shall 
come  out  of  Jacob,  and  a  sceptre  rise  out  of  Israel,  who 
shall  smite  the  corners  of  Moab,   and   destroy  all   the 
children  of  Sheth."     O  strange,  that  his  mind  should  be 
so  wonderfully  moved  by  the  realities  of  religion,  his 
understanding  so  enlightened,  and   his  sensibilities  so 
affected,  and   should,  after   all,  have  no  principle   of 
reformation  ;  that  the  reign  of  the  Messiah  should  be- 
come apparent  to  him,  and  yet  his  heart  not  be  drawn  by 
its   attractions  ;    that  he  could   have  the  enlightened 


PKOOESS    OF    J>1V1NE    OPKKATION.  18  7 

spirit  of  ;i  prophet,  and  yet  destitute  of  the  spirit  of  a 
believer  ;  that  he  could  so  clearly  see  the  unutterable 
doom  of  the  wicked,  and  yet  himself  remain  a  voluntary 
sinner  !  O,  is  not  the  least  spark  of  light  in  the  sinner's 
heart  of  more  value  than  all  the  wisdom  of  philosophers 
and  prophets,  more  efficacious  than  all  the  intelligence 
of  men  and  angels  ?  What  a  wonder  is  the  history  of 
Balaam  !  What  an  examjjle  of  the  inherent  weakness 
of  moral  suasion  ! 

Fourth  fact.  The  case  of  Saul  is  also  interesting,  and 
discovers  to  us  the  necessity  of  a  new  principle  that 
men  may  be  effectually  drawn  into  Christian  obedience. 
He  was  certainly  a  man  whose  heart  had  been  touched 
with  religious  sentiment,  and  so  highly  did  he  soar  in 
the  expression  of  religious  feeling  and  devout  utter- 
ances that  the  people  exclaimed,  "  Is  Saul  among  the 
prophets  ?"  God  had  chosen  and  anointed  him  king  of 
Israel,  and  endowed  him  with  many  excellent  qualifica- 
tions. But  the  history  shows  how  often  and  grievously 
he  sinned.  O,  what  ailed  it,  that  this  man  thus  exer- 
cised in  mind,  the  anointed  captain  of  the  Lord's 
inheritance,  could  not  exercise  the  spirit  of  obedience 
and  unsophisticated  piety  ?  It  was  the  want  of  that 
new  life  which  the  Spirit  infuses  into  every  pious  heart. 
He  was  operated  on,  but  not  regenerated  by  the  Spirit. 
He  had  some  religious  feeling,  but  not  the  native  prin- 
ciple of  godliness.  Strong  were  the  attractions  by 
which  he  was  drawn,  but  nothing  could  draw  his  affec- 
tions without  religious  principle  rooted  in  his  heart,  and 
prompting  to  the  obedience  of  faith. 

Fifth  fact.  Ahab  is  another  instance  of  the  inefficacy 
of  religious  applications  where  religious  principle  is 
wanting.     Ahab  had  grievously  sinned  M^hen  from  con- 


188  PROCESS    OP    DIVINE    OPEKATION, 

descension  to  Jezebel  his  wife,  he  permitted  her  to 
execute  the  project  of  murdering  Naboth  in  order  to 
seize  his  vineyard.  He  greatly  trembled,  however, 
when  Elijah  expostulated  with  him  on  the  subject  of 
his  crime,  and  predicted  the  deserved  punishment.  God 
was  yet  so  kind  as  to  enlighten,  admonish,  and  warn 
him,  that  he  might  seek  repentance  and  salvation.  The 
eifect  was  to  disquiet  his  soul,  and  make  great  outward 
demonstrations  of  humility.  "  He  rent  his  clothes,  and 
put  sackcloth  upon  his  flesh,  and  fasted  and  lay  in  sack- 
cloth, and  walked  softly  ;"  so  that  the  Almighty  said  to 
Elijah  :  "  Seest  thou  how  Ahab  humbleth  himself  before 
me  ?  I  will  not  bring  the  evil  in  his  days,  but  in  his 
son's  days,  will  I  bring  the  evil  upon  his  house."  One 
would  think  that  the  dreadful  prospect  which  was 
before  him  of  personal  ruin  and  the  extermination  of 
his  household  would  have  led  him  to  perpetual  mourn- 
ing and  entire  reformation.  But  it  did  not.  Does  Ahab 
restore  to  the  family  of  Naboth  the  vineyard  of  which 
he  had  so  violently  robbed  them  ?  Does  he  put  away 
Jezebel  who  had  ensnared  him  into  the  bloody  crime  ? 
Does  he  renounce  that  idolatry  by  which  his  Maker  was 
offended  ?  Does  he  make  the  least  effort  to  restore  the 
dishonored  worship  of  the  God  of  Israel  ?  Does  he 
seek  the  reformation  of  his  own  heart  ?  No,  notwith- 
standing the  heart-searching  word  from  God  had  reached 
his  stupid  conscience  so  that  it  trembled,  and  had  im- 
pressed his  insolent  soul  so  that  his  tongue  uttered  grief 
and  lamentation,  yet  he  remained  unchanged.  His 
wicked  nature  soon  returned  to  that  course  from  which 
it  had  been  violently  forced,  discovered  other  channels 
in  which  his  depravity  might  flow,  and  found  at  least 
arguments  for  relaj^sing  into  base  indulgence.     O,  what 


PROCESS    OP    DIVINE    OPERATION.  189 

little  confidence  can  we  have  in  temporary  convictions, 
impressions,  and  alarms  !  What  purpose  will  the  appli- 
cations of  truth,  or  mercy,  or  the  discipline  of  provi- 
dence answer,  if  no  right  principle  be  infused  into  the 
heart  which  will  respond  to  the  drawing  influence  of 
Divine  grace  upon  the  soul  ? 

Sixth  fact.  Passing  over  the  perturbations  of  mind 
which  Herod  felt,  for  ordering  the  head  of  John  the 
Baptist  in  a  charger  ;  and  the  anguish  produced  by 
dreams  in  Pilate  and  his  wife,  on  account  of  the  mock 
trial  of  Christ  ;  and  the  conviction  of  the  astounded 
Centurion  at  the  cross,  when  he  exclaimed  :  "  Truly  this 
was  the  Son  of  God  ;"  and  the  horrible  case  of  iudas  ; 
and  the  thousands  of  Israel,  greatly  excited  by  the 
teachings  and  miracles  of  Christ,  who  wondered  and 
perished  ;  we  cannot  omit  to  notice  the  case  of  an 
amiable  man  whose  heart  was  the  subject  of  deep  im- 
pressions, and  seemed  in  earnest  while  inquiring  into  his 
own  prospects  for  heaven.  We  feel  interested  in  him, 
especially  because  when  Jesus  looked  upon  him,  he 
loved  him.  His  moral  character  was  without  reproach. 
His  standing  was  high  among  the  people  for  integrity, 
benevolence,  charity,  and  an  amiable,  winning  disj^o- 
sition.  He  came  running  and  kneeling  to  Christ,  and 
inquired  with  all  demonstrations  of  respect  and  confi- 
dence :  "  Good  Master,  what  must  I  do  to  inherit  eternal 
life  ?"  Is  not  this  "  an  Israelite  indeed  in  whom  there  is 
no  guile  ?"  Every  witness  of  his  manner  would  surely  say 
so.  But  he  was  in  the  presence  of  "the  Searcher  of 
hearts,"  whom  he  did  not  acknowledge  as  such.  Hence 
Christ  said  :  "  Why  callest  thou  me  good  ?  there  is  none 
good  but  God."  As  if  he  had  said,  "God  alone  is  good, 
and  therefore  if  I  be  but  a  man,  I  am  not  good.     You 


190  PROCESS     OP    DIVINE     OPERATION. 

are  a  man,  therefore  talk  not  of  goodness."  Here  was 
an  instant  discovery  of  the  deception  of  human  good- 
ness, as  a  ground  of  reliance  upon  which  this  amiable 
young  man  depended.  At  the  very  commencement  of 
the  subject  of  inquiry,  Christ  introduced  the  question  as 
3f  infinite  importance  to  his  hope.  Like  a  faithful 
physician,  he  at  once  probes  his  soul,  to  discover  to  him 
the  fact  of  his  own  corruption  so  deeply  covered  up,  and 
to  manifest  the  self-deception  of  the  human  heart,  that 
he  might  be  led  to  see  the  source  of  his  errors,  the  cause 
of  human  misery,  and  the  fatal  danger  of  self -righteous- 
ness. He  taught  him  the  necessity  of  a  better  principle 
of  goodness.  But  to  instruct  him  more  effectually,  he 
taught  him  what  his  goodness  must  amount  to,  that  it 
might  be  a  reliable  foundation  for  solid  hoj^e.  He 
unfolded  to  him  the  comprehensiveness  of  the  law,  its 
spirituality  and  its  broad  demands.  But  the  sense  of 
goodness  is  so  deeply  rooted  in  his  poor  nature,  with  all 
self-complacency  he  asserted  that  he  had  obeyed  every 
command,  and  triumphantly  put  the  question  :  "  What 
lack  I  yet  ?"  Now  what  shall  be  done  for  the  dear 
young  ruler,  who  thus  challenges  Christ  to  discover  an 
error  in  him  ?  From  youth  brought  up  and  trained  in 
the  belief  of  personal  goodness  as  the  meritorious  and 
sure  qualification  for  heaven,  he  persists  in  his  self- 
righteous  claims  ;  and  boasts  his  immaculate  morality. 
How  deeply  rooted  is  the  pernicious  sentiment,  how 
interwoven  with  all  his  thoughts  !  To  give  it  up,  would 
be  to  abandon  all  dignity  and  self-respect  ;  especially, 
since  from  his  youth,  he  had  been  so  careful,  so  consci- 
entious, so  cautious  as  to  maintain  an  upright  character 
which  was  always  considered  the  best  title  to  heaven. 
What  shall  be  done  for  the  poor   young  man?     Rich, 


PROCESS    OF    DIVINE    OPERATION.  191 

indeed,  in  this  world's  goods,  but  in  reality  j^oor,  and 
blind,  and  naked.  What  shall  be  done  for  him  ?  The 
Saviour  will  not  give  him  up  yet  to  final  delusion,  and 
as  argument  was  useless,  he  applies  a  test.  "  Give 
your  all  away,  and  come  and  follow  me,  and  you  shall 
have  treasure  in  heaven."  This  will  end  the  discussion, 
this  will  throw  his  soul  into  distress  from  which  he  will 
arise,  if  the  right  princiijle  be  in  him,  into  an  entire  sur- 
render of  himself,  and  bring  life  and  peace  into  his 
bosom.  But  he  has  not  got  the  good  principle,  and  so 
all  expostulation  and  persuasion  are  spent  on  him  in 
vain.  He  cannot  give  his  all  away,  but  is  sorrowful 
that  this  great  demand  is  made.  He  cannot,  for  his  soul 
is  bound  up  in  his  wealth  ;  he  cannot,  for  his  heart  will 
not  detach  itself  from  honor's  gaudy  show  ;  O,  he  can- 
not, for  his  great  estate  has  engrossed  his  affections. 
He  cannot  cast  into  contempt  his  accredited  and  exalted 
religious  character,  for  on  it  are  founded  his  precious 
hopes  of  heaven.  What,  then,  shall  he  do,  having 
no  inlaid  principle  that  puts  a  superior  value  uj^on  the 
gospel  ?  His  soul  is  sorrowful  within  him,  because  he 
may  no  longer  cherish  vainglorious  self-righteousness. 
He  regrets  most  bitterly  the  contrariety  between  the 
religion  of  Christ  and  the  spirit  of  the  world.  O,  young 
man,  what  were  thine  honors,  pleasures,  and  possessions 
all,  comijared  to  the  incorruptible  inheritance  the  Lord 
of  Glory  offered  ?  He  went  away  sorrowful  and  offended, 
and  so  millions  in  every  age  fail,  from  the  want  of  a 
proper  principle  that  will  respond  to  the  drawing  jjower 
of  moral  suasion  m  the  gospel.  Such  are  samples  of  all 
upon  whom  moral  suasion  tries  its  power  in  vain! 
It  moves  them,  like  the  breeze  producing  ripples  on  the 
lake,   while    all   below    the   surface    is   calm  and   still. 


192  PROCESS    OF    DIVINE    OPERATION. 

As  galvanism  may  produce  a  violent  spasm  in  a  dead 
man's  limb,  so  moral  suasion  may  greatly  excite  the 
natural  sympathies  of  those  dead  in  sin  ;  but  soon  it 
exhausts  itself,  and  leaves  the  subject  less  susceptible  of 
religious  emotion  than  he  was  before. 

Our  doctrine  is  that  Christ's  death  is  a  real  sacrifice, 
purchasing  the  Spirit  for  our  renovation  ;  that  moral 
suasion  operates  conviction  ;  that  generally  in  the  hour 
of  conviction,  a  new  life  is  infused  necessary  to  our 
being  effectually  drawn  by  moral  suasion  ;  because  a 
sinner  cannot  be  drawn  unwillingly,  or  by  compulsion. 
Naturally  he  has  no  relish  for  the  doctrines  of  the  cross, 
however  he  may  be  affected  by  the  contemplation  of 
Christ.  There  must  be  a  correspondence  between  the 
state  of  the  mind,  and  the  doctrine  of  the  cross,  that  the 
foi-mer  may  willingly  respond  to  the  drawing  power  of 
the  latter.  There  must  be  an  afiinity  between  objects 
before  they  can  attract  each  other ;  there  must  be  a 
moral  adjustment,  adaptation,  congeniality,  before  the 
drawing  of  the  cross  vnll  produce  a  movement  of  the 
soul  towards  it.  Naturalists  have  employed  their  skill 
to  ascertain  affinities  in  the  natural  world.  They  bring 
materials  together  that  they  may  discover  results,  and 
they  find  that  where  there  is  no  previous  affinity,  the 
drawing  influence  of  one,  will  be  resisted  by  the  repulsion 
in  another  against  it.  Even  so  in  the  moral  world.  If 
a  mind  has  no  taste  for  a  principle,  it  cannot  approve  or 
adopt  it,  it  cannot  be  drawn  by  it.  So  spirits  of  dark- 
ness are  never  reformed  by  their  miseries.  The  skin  of 
the  Ethiopian  will  not  change,  whatever  climate  he  is 
subjected  to  ;  the  spots  of  the  leopard  will  remain,  no 
matter  what  be  the  circumstances  of  his  situation  ;  the 
seipent,  however  domesticated  by  the  art  of  man,  or 


PROCESS    OF   DIVINE    OPERATION.  193 

soothed   by  charms,    remains   just   as  ferocious   in  his 
nature,  and  just  as  poisonous  in  his  bite. 

We  therefore  say  that  Socinianism  is  a  fatal  heresy, 
subversive  of  the  gospel.     It  tells  us  that  Christ  is  a 
mere  creature,  though  of  the  most  exalted  nature  ;  that 
he  came  into  the  world  as  a  prophet,  a  great  teacher  for 
our  instruction,  and  to  show  us  how  to  escape  our  woe  ; 
that  he  died  by   a  concourse    of  circumstances,  which 
arose  from  the  adverse  ojjposition  of  unreasonable  men  ; 
he  died  as  a  martyr  to  exemplify  the  sublimity  and  dis- 
interestedness of  true  virtue,  and  in  attestation  of  truth  ; 
not  as  a  sacrifice  in  the  room  of  the  guilty,  not  to  make 
satisfaction  for  the  guilt  of  the  sinner,  not  as  a  substi- 
tute in  our  law-room  to  pay  our  debt  ;  but  only  for  our 
benefit,  as  an  example,  as  did  Peter,  Paul  and  Stephen  ; 
that  he  draws  us  by  that  moral  suasion  which  consists  in 
the  external  affecting  exhibition  of  suffering  innocence, 
by  which  our  hearts   are  touched  and  melted  ;  and  we 
are  thus  turned  into  the  path  of  virtue  and  piety  ;  that 
a  remedial  law  is  now  instituted  which  the  sinner  can 
easily  obey  ;  and  this  obedience  secures  to  him  a  pardon, 
without  atonement,  by  the  benevolence  of  God  ;  that  all 
now  needed  for  salvation,   is  external  decorum  ;  some 
virtues  ;  graces  ;  sensibilities  excited  by  the  contempla- 
tion of  the  cross,  without  anything  like  a  regeneration 
of  the  heart  by  the  Holy  Spirit,  such  as  we  assert  the 
Saviour  himself  declared  necessary.      This  scheme  we 
again   affirm  is  subversive  of  the   gospel,   and  has  no 
affinity  to  Christianity,  as  we  have  shown  ;  and  might 
continue   to  evince   by  extended    arguments.      No,    it 
makes  the  cross  of  Christ  of  none  effect. 

Before   salvation   could   be   achieved,   though   "pro- 
mised  before   the   world   began,"  it  had   to   be   made 


194  PROCESS     OF    DIVINE     OPERATlOJT. 

certain  that  "in  the  fullness  of  time  Christ  should 
come,"  made  of  a  looman,  made  under  the  law  that  he 
might  redeem  them  that  are  under  the  law,  that  we 
might  receive  the  adoption  of  sons."  The  victim  must 
die,  and  rise  again  in  demonstration  of  his  victorious 
power.  He  must  ascend  to  heaven  as  the  mighty  con- 
queror. He  must  there  present  the  "  blood  shed  for  the 
remission  of  sins"  as  our  "High  Priest,"  and  "inter- 
cede" for  us  by  the  price  paid  for  redemption.  The 
language  of  the  New  Testament  in  reference  to  the 
nature  of  the  death  of  Christ,  is  language  borrowed 
from  the  Old  Testament  descriptive  of  atonement.  He 
was  "  the  Lamb  of  God  that  taketh  away  the  sin  of  the 
world,"  and  when  he  ascended  on  high,  it  was  in  the 
character  of  "  High  Priest  "  going  within  the  veil,  with 
his  own  precious  blood  to  intercede  for  his  people.  These 
were  essential  parts  of  the  work  of  atonement,  whereby 
he  purchased  them  for  justification,  and  purchased  for 
tliem  the  Holy  Spirit  for  sanctification,  so  that  their  right 
to  heaven  might  be  laid  in  their  external  freedom  from 
condemnation,  and  their  internal  moral  fitness  for 
heaven's  enjoyments.  They  needed  not  only  a  new 
standing  in  the  "  Second  Adam,"  but  a  new  nature  by 
the  work  of  the  Holy  Spirit  purchased  for  creating  it,  an 
imparting  a  principle  of  life  upon  which  the  cross  of 
Christ  should  draw,  and  through  which  they  should  be 
drawn  effectually  into  union  with  Him  who  is  made 
unto  them  "wisdom,  righteousness,  sanctification  and 
redemption." 

in.  The  agency  of  the  crucifixion  of  Christ  operating 
on  the  new  principle,  in  order  to  draw  sinners  to  liimself. 
"I,  if  I  he  lifted  tip,  will  draw  all  men  unto  me." 


PROCESS    OF    DIVINE    OPERATION.  195 

1.  An  excellent  foundation  for  this  attraction,  is  laid 
in  the  new  principle  of  holy  love.  I  might  still  farther 
demonstrate  that  all  the  attractions  of  the  cross,  and  all 
the  convictions  produced,  though  useful,  though  valu- 
able, though  generally  marking  the  period  of  regener- 
ation, are  ineffectual  and  incompetent  till  holy  love,  or 
spiritual  life  be  infused  into  the  soul.  Unless  you  could 
draw  a  man  into  duty  by  compulsion,  unless  you  could 
draw  a  man  to  heaven  unwillingly,  or  make  a  man  truly 
happy  against  his  will,  or  gratify  the  appetite  with  food 
for  which  it  has  no  relish,  or  make  objects  coalesce 
which  have  no  affinity,  or  make  the  power  of  magnetism 
attract  the  water,  as  well  as  steel  or  iron,  or  make  the 
needle  point  spontaneously  to  the  south  as  well  as  to  the 
north,  you  could  not  bring  a  depraved  soul  to  Christ  by 
mere  moral  suasion.  It  is  impossible  that  an  unholy 
heart  can  be  attracted  by  a  holy  object.  The  affinity, 
the  congruity,  the  congeniality  must  previously  exist 
before  attraction  can  operate  to  the  end  had  in  view. 
The  tragic  scene  of  the  cross  may  affect  our  constitu- 
tional sympathy,  but  the  holy,  pure,  gospel  principles 
implicated  by  the  cross,  no  unregenerate  soul  can  relish  ; 
and  therefore  has  no  true  sympathy,  no  genuine  feeling, 
however  one  may  weep  around  the  scene  of  Calvary. 

But  let  holy  love  be  infused  by  regeneration,  and  then 
the  heart  being  drawn  will  run  into  the  loving  embrace 
of  Jesus.  The  reason  is,  that  the  affinity  is  formed,  the 
conformity  of  taste  and  relish  is  produced.  How  often 
is  this  exemplified  in  the  gospel  history.  "  And  Jesus 
walking  by  the  sea  of  Galilee  saw  two  brethren,  Simon 
called  Peter,  and  Andrew  his  brother,  casting  a  net  into 
the  sea,  for  they  were  fishers.  And  he  said  unto  them, 
''follow  me,  and  I  will  make  you  fishers  of  men.'     And 


196  PROCESS    OF    DIVINE    OPERATION, 

they  straightway  left  their  nets,  and  followed  him.  And 
going  on  from  thence  he  saw  other  two  brethren,  James 
the  son  of  Zebedee,  and  John  his  brother,  in  a  ship  with 
Zebedee  their  father,  mending  their  nets,  and  he  called 
them.  And  they  immediately  left  the  ship  and  their 
father,  and  followed  him."  How  can  this  be  rationally 
accounted  for,  but  upon  the  fact  of  a  secret  infusion  of 
spiritual  life  that  prompted  them  to  abandon  their  all  at 
the  voice  of  a  stranger  whom  they  had  probably  never 
before  seen?  Was  this  natural?  Before  the  inward 
change  is  made  to  renew  the  soul,  you  sympathize  with 
Christ  as  an  ordinary  person  who  seems  to  have  no 
other  claim  to  special  attention  than  that  which  a  com- 
mon humanity  exacts,  in  any  case  of  extreme  suffering. 
Not  so,  the  feeling  we  experience  toward  a  friend  we 
love.  To  see  such  an  one  in  the  abyss  of  agony,  racks 
the  power  of  sympathy  with  pain.  It  makes  us  weep 
tears  of  blood,  as  it  were,  and  fain  would  we  endure  a 
part  of  his  torment,  could  we  alleviate  his  sorrows. 
Well  then,  think  how  a  good  man  is  drawn  by  the 
crucifixion  of  the  friend  he  dearly  loves.  Christ  is  our 
friend,  above  all  others  beloved.  Because  we  love  him,, 
are  we  pierced  by  the  nails  that  entered  his  hands  and 
his  feet.  We  feel  the  crown  of  thorns  that  pierced  his 
sacred  temples.  We  feel  the  scourge  that  lacerated  his 
beloved  body,  and  the  scorn  and  the  shame  that  covered 
him,  because  it  was  our  friend  who  was  the  victim 
of  horrid  cruelty.  The  daughters  of  Jerusalem  wept, 
but  much  more  the  daughters  of  love.  The  former  soon 
forgot  the  bloody  scene  when  the  victim  was  dead. 
The  latter  never  can  forget  to  feel.  With  the  former  it 
was  merely  constitutional  sympathy  ;  with  the  latter  it 
was  a  holy  principle  that  lasts  forever.      Hence,  while 


PROCESS    OF    DIVINE    OPERATION.  I!i7 

Others  retired,  his  believing  loving  female  friends  found 
their  affections  gathering  around  the  tomb  of  Christ, 
whence  he  was  taken  from  the  cross.  No  wonder  Mary 
stood  at  the  sepulchre  weeping  and  stooping  down 
to  see  the  place  where  her  Lord  had  lain.  "  Woman, 
why  weepest  tfiou  ? "  said  one  whom  she  supposed  the 
gardener.  Mark  the  answer,  "  Because  they  have  taken 
away  my  Lord,  and  I  know  not  where  they  have  laid 
him."  And  when  her  quick  ear  recognized  the  tone  of 
that  dear  voice  that  had  often  said  "  Mary,"  her  soul  was 
poured  out  upon  a  word,  "Rabboni,"  and  O  how  she 
flew  to  embrace  him  ! 

Mourners  who  take  no  special  interest  in  their  dying 
friends,  mourn  over  the  scenes  of  dying  humanity,  and 
afterwards  weep  no  more.  But  real  friends  whose  souls 
are  knit  to  the  departed,  love  their  memory  after 
death,  and  can  never  cease  to  love.  So  while  others  may 
be  in  a  measure  affected  by  the  story  of  the  cross, 
the  lovers  of  Christ  delight  to  "  show  forth  the  Lord's 
death  until  he  come." 

2.  The  cross  of  Christ  draws  very  powerfully  on  our 
faith.  But  what  is  faith  ?  It  is  the  activity  of  the  new 
life  imparted  by  the  Spirit  laying  hold  of  Christ  with  a 
grasp  that  nothing  can  relax.  How  differently  did  his 
crucifixion  operate  upon  our  minds  when  we  had  no 
other  feeling  for  him  than  that  of  sympathy  mourning 
over  the  tragedy  of  his  death,  from  the  attractions  of  his 
cross  first  felt  when  we  first  believed.  O,  they  drew  us 
then  with  resistless  power,  because  we  found  in  the 
suffering  Saviour  a  substitute,  who  delivers  us  poor  sin- 
ners from  the  wrath  to  come. 

Go  to  the  theatre,  and  you  may  be  interested  in  a 
matter  which  is  the  mere  fiction  of  an  inventive  imagin- 


rj8  PKOCESS    OF    DIVINE    OPERATION. 

atioij.  The  play  opens.  A  scene  is  before  you.  Some 
tragical  event  is  about  to  transpire,  the  death  of  Cato, 
or  of  Caesar  ;  or  the  murder  of  Cicero  ;  of  Socrates  ;  or 
some  other  bloody  drama,  clothed  with  all  the  seeming 
realities  of  other  days.  Lost  now  to  the  realities  around, 
you  are  absorbed  amid  circumstances  belonging  to  a 
by-gone  age  and  people.  As  the  plot  thickens,  your 
interest  increases  ;  as  the  various  parts  succeed,  your 
tears  fall,  your  emotions  intensify  ;  the  fountains  of 
sympathy  open,  and  your  whole  soul  is  put  into  a 
tumult  of  feeling  over  fictitious  events  ;  yet  all  the 
while  you  k7iow  it  is  fiction.  Therefore  however  in- 
teresting the  scene  which  has  transpired,  when  it  is 
over,  your  symjiathy  soon  subsides  because  of  the 
influence  of  unbelief,  as  well  as  because  you  have  no 
personal  interest  in  the  whole  transaction.  So  an 
avowed  skeptic,  or  any  unbeliever,  may  be  brought 
to  mourn  a  little  around  the  cross,  but  there  is  no  lasting 
attraction  there.  When  his  momentary  attention  is 
released,  his  heart  is  still  the  same,  obdurate  and  un- 
believing. It  is  all  for  him  only  a  fiction.  On. the  other 
hand,  if  the  history  of  Christ's  death  be  received  as 
a  reality,  and  faith  bends  her  eyes  upon  him  as  "  lifted 
up  "  in  the  endurance  of  agony  in  our  stead  ;  if  faith 
sees  that  our  hoped-for  salvation  is  in  his  precious 
hands,  and  our  deliverance  is  eflrected  by  his  dying 
groans  from  the  horrors  of  the  second  death,  what 
then  is  the  power  of  the  attraction  by  which  we  are 
drawn  ?  O  it  is  omnipotent  !  O,  how  the  weei>ing  soul 
is  drawn  into  amazement  and  wonder,  and  loving 
submission  to  Christ  !  Thence  nothing  can  draw  her. 
That  which  fastens  one  to  the  cross  and  to  the  cause  of 
Christ,  is  a  riveted  adhesion  which  never  can  be  loosened. 


PROCESS    OF    DIVINE    OPERATION.  199 

His   person   and   His   glory  become  the  absorbents  of 
never-dying  love. 

3.  This  sight  of  the  Cross  draws  upon  our  penitence. 
Such  is  the  next  natural  result.     The  penitence  of  the 
pious  is  different  from  the  sorrows  of  the  unregenerate. 
These  are   biit   the   sorrows   of   the  world.     They  are 
selfish,    they  are  malignant  ;   they    are   torment  ;  they 
produce  no  real  reformation  ;  and  so  they  have  no  true 
affinity  for  the  cross,  which  consequently  cannot  attract 
the  selfish  soul.     But  a  generous  true  penitence  is  poured 
out  at  the  foot  of  the  cross.     It  cries  for  pardon  and  re- 
conciliation with  God.     Under  its  influence  we  cannot 
rest  without  obtaining  the  soothing  influence  of  hoj^e. 
And  Avhere   shall  we  go  for  pardon  except  to  Christ 
alone,  the  one  "  lifted  up,"  who,  in  virtue  of  his  death, 
is  exalted  at  the  right  hand  of  God  to  give  pardon  and 
remission  of  sins  ?    With  a  just  view  of  the  cross  and  its 
significance,  it  is  exceedingly  natural  to  go  to  Christ  ; 
for  the  pardon  proclaimed  as  a  free  gift  to  the  unworthy, 
is  so  free,  so  full,  so  desirable,  that  the  penitent  can  see 
nothing  to  equal  it,  and  for  that  reason,  will  not  neglect 
it.     He  is  drawn  by  its  sweetness,  its  generosity,   its 
absolute  certainty.    Reconciliation  with  a  justly  offended 
God,  is  that  for  which  he  sues,  and  that  without  Avhich 
all  his  comfort   dies.     It  cuts  him  to  the  heart  when 
he  thinks  of  his  baseness,  and  his  dreadful  deserts,  but 
then  when  he   understands    the  cross,  he  is  drawn  to 
it  by  a  power  which  exists  in  nothing  else.      It  is  true, 
all  this  is  but  moral  suasion,   but  it  is  moral  suasion 
operating  upon  a  new  heart.     There  is  a  correspondence 
between  the  adaptation  to  be  drawn,  and  the  adaptation 
of  the    drawing   power.      The  magnet   will   not    draw 
stone,  but  let  steel  be  put  in  its  place,  you  will  instantly 


200  PROCESS     OF    DIVINE     OPERATION. 

see  motion  in  the  one,  produced  by  the  influence  of  the 
other.  So  the  cross  will  not  draw  the  natural  heart,  for 
"  the  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God,  they  are  foolishness  unto  him,  neither  can  he 
know  them,  because  they  are  spiritually  discerned."  But 
let  that  heart  be  qvialified  by  an  adapting  new  nature, 
and  the  attraction  of  cohesion  will  soon  unite  it  to 
Christ. 

4.  It  is  remarkable  how  the  believer  is  drawn  by 
the  generous  action  of  his  own  free  Avill.  The  sinner 
who  is  subjected  to  the  drawing  influence  of  the  cross, 
may  be  partly  persuaded  of  the  importance  of  religion, 
but  he  is  constantly  embarrassed,  and  entirely  prevented 
by  a  refractory  rebellious  will.  His  will  is  free  for 
those  pursuits  which  his  heart  naturally  likes  in  self- 
indulgence  and  worldly  pursuits.  It  cannot  dislike  what 
it  likes,  and  therefore  rejects  compliance  with  duties 
that  thwart  its  own  inclinations.  His  reason,  his  con- 
science, his  education  and  other  things,  may  draw  him  to 
the  house  of  God  ;  but  he  feels  no  heart-felt  sympathy 
with  the  exercises  of  prayer  and  praise.  He  may  be 
attracted  by  the  charms  of  music  and  of  eloquence,  but 
as  to  the  subject  matter  of  either,  he  has  no  interest 
whatever.  But  why  is  it  that  his  christian  neighbor 
enters  into  these  things  with  all  his  soul  ?  He  may 
be  his  inferior  in  mental  powers,  how  is  it  that  he  is  his 
superior  in  acts  of  devotion  ?  Ah,  it  is  because  his  will 
is  bent  in  its  inclination  to  the  cross.  He  has  an  in- 
stinctive liking  for  the  holy  employment  which  is 
the  natural  feeling  of  a  new  life  operating  within  him. 
The  same  moral  suasion  in  both  cases  comes  in  contact 
with  different  qualities  of  spirit.  In  the  former,  it 
is  powerless  with  an  opposing  will  ;  with  the  latter,  it  is 


miOOESS    OF    DIVINE    Ol'P^HATlON.  201 

powerful  witli  a  yielding  will  delighting  in  the  cross  of 
Christ. 

Hence  the  necessity  of  a  princijile  of  grace,  to  render 
moral  suasion  effectual  to  draw  men  to  the  Saviour. 
Now  the  result  of  all  this  reasoning  is  to  show,  that  the 
regeneration  of  the  soul  is  essentially  necessary  in  our 
effectual  calling.  If  we  get  not  this,  we  remain  corrujit 
reluctant  sinners,  who  resist  the  influences  that  would 
bind  us,  and  cast  away  the  cords  that  would  entwine  us  ; 
and  as  far  as  we  go  in  apparent  reformation,  we  are  only 
dragged  unwillingly,  propelled  by  the  force  of  conscience 
and  of  sympathy.  We  do  not  deny  that  this  moral 
suasion  which  cannot  regenerate,  but  makes  the  heart 
somewhat  tender  and  susceptible,  is  exceedingly  useful  ; 
reason  is  useful  ;  convulsions  of  the  conscience  are 
useful  ;  the  word  of  exhortation  is  useful  ;  our  emotions, 
excitement  of  sympathy,  and  lamentations  are  useful. 
They  prepare  the  mind  for  renovation  by  the  Spirit, 
they  generally  precede  that  work  ;  they  imply  deep  at- 
tention, and,  it  may  be,  earnest  longings  ;  they  repress 
our  resistance,  they  restrain  our  natural  enmity  ;  they 
greatly  disarm  opposition  ;  but  they  are  not  themselves 
renovation,  or  the  effects  of  it.  They  imply  no  holy 
predisposition,  for  that  does  not  exist  ;  no  moral  pre- 
paration, for  that  would  imply  holiness.  But  these 
excitements  of  conscience,  and  pungency  of  feeling, 
I  call  preparatory,  because  they  generally  precede 
renewal  in  the  order  of  time.  This  connection  they 
have  by  the  appointment  of  God  and  by  the  nature  of 
man  with  the  renovation  of  the  soul,  but  not  by  their 
own  tendency.  And  God  be  thanked,  that  when  the 
sinner  feels  thus  wretched,  thus  forlorn,  God  imparts  a 
regenerating  virtue  by  which  he  is  susceptible  of  being 


202  PROCESS    OF    DIVINE    OPERATION. 

drawn  to  the  cross,  as  the  great  necessity  of  his  soul. 

In  conclusion,  I  know  not  what  I  may  hereafter  say  in 
exposing  that  great  heresy,  the  subtle  heresy  of  So- 
cinianism.  It  would  assure  us  that  we  are  not  so  de- 
praved but  we  may  be  persuaded  into  religion,  without 
the  necessity  of  a  new  principle  of  life.  Therefore  there 
was  no  need  that  Christ  should  be  stretched  on  the  cross 
to  purchase  for  us  the  life-giving  Spirit.  We  only  need 
his  word,  and  the  common  influence  of  truth  and  of  the 
Spirit,  without  regeneration,  to  charm  us  into  piety  !  It 
is  the  most  dangerous  heresy  of  our  day.  Even  in 
orthodox  churches,  many  ministers  preach  and  practice 
as  though  they  believed  it.  Our  own  church,  as  far  as 
practice  is  concerned,  seems  to  harbor  it.  Many  of  the 
popular  sermons  of  the  day,  seem  based  on  the  doctrine 
that  we  need  no  regeneration.  Therefore  it  is  not  dis- 
cussed ;  no  efforts  seem  to  be  made  in  that  direction, 
while  moral  suasion  seems  to  be  the  only  thing  relied  on 
for  the  production  of  christian  character.  The  idea  is, 
that  we  must  be  charmed  into  piety  ;  persuasion  of  men 
in  the  use  of  preaching  is  enough  ;  momentary  feeling 
in  a  revival  will  produce  it.  Perhaps  this  is  the  reason 
why  there  is  so  WttXe  princijile  at  the  root  of  onr practical 
Christianity,  so  little  stability  in  our  professed  piety  ; 
such  a  call  for  what  may  excite  and  charm,  and  enter- 
tain ;  and  the  dishonored,  forgotten  life-giving  Spirit  is 
offended  by  the  usurpation  of  His  work  ;  and  thus  the 
churches  are  forsaken  by  Him.  I  must  not  blame  others, 
however,  more  than  myself  ;  for  I  ought  to  have  em- 
ployed more  energy  in  exposition  of  radical  truth.  O 
that  I  could  make  some  atonement ! 

Let  me  now  protest  before  God  and  the  world,  that 
religion  will  not  grow  in  oiir  hearts  without  a  new  prin- 


PROCESS  OF   divinp:   OPEKATION.  203 

ciple  which  we  do  not  possess  by  nature.  Men  may 
preacli,  angels  may  i)reach,  providence  may  preach, 
Christ  himself  may  preach,  yet  withal  we  remain  in  our 
sins.  Yes,  men  may  get  up  excitements,  they  may 
interest,  they  may  agitate,  they  may  inflame  and  con- 
vulse our  feelings  ;  yet  they  cannot  make  us  religious  ; 
they  may  make  hypocrites,  but  they  cannot  make  be- 
lievers. They  cannot  persuade  ejQFectually  a  single  soul 
into  religious  life  and  action. 

To  produce  this  new  principle  is  the  prerogative  of  the 
Spirit  who  breathed  life  into  creation,  and  who  alone 
can  breathe  life  into  a  dead  soul.  Must  I  explain  to 
you  the  difference  between  religious  principle  and 
religious  feelings  ?  In  a  word,  I  would  say,  religious 
feeling  is  that  which  you  have  sometimes,  and  only 
when  you  are  awake  ;  but  religious  principle  is  that 
which  you  have  at  all  times,  whether  asleep  or  awake  ; 
for  it  is  this  principle  that  makes  a  man  a  christian,  and 
not  feeling,  wdiich  is  transitory,  evanescent,  mutable. 
This  principle  we  must  have,  by  the  infusion  of  a  new 
life  by  the  Spirit  ;  for  all  the  music  of  heaven,  all  the 
attractions  of  paradise,  all  the  agony  of  the  damned, 
while  they  may  create  feeling,  cannot  produce  this  prin- 
ciple, and  without  it  we  can  never  be  saved.  Well  did 
the  Saviour  repeat  his  instructions  on  this  vital  point. 
Twice  over,  he  said  in  the  same  conversation,  "Ye 
must  be  born  again."  O  let  all  solicitude  be  expended 
over  this  subject.  You  are  encouraged  by  a  promise 
made  powerful  by  an  ap})eal  to  parental  affection.  "  If 
earthly  parents  know  how  to  give  good  things  to  their 
children,  how  much  more  will  your  Father  which  is  in 
Heaven  give  the  Holy  Spirit  to  them  that  ask  him  ? " 
Obtaining  this,  all  nature,  all  grace,  all  providence,  all 


204  PROCESS    OF    DIVINE    OPERATION. 

truth,  all  heaven,  all  earth,  will  combine  effectual  attrac- 
tions by  which  we  shall  be  certainly  drawn  up  to 
piirity  of  life,  to  the  religion  of  holiness,  to  the  joys  of 
heaven,  and  into  the  very  bosom  of  God.  Without  this, 
though  wooed  and  awed,  cherished  and  blessed,  we 
remain  flagrant  rebels  still,  doomed  to  ruin. 

The  result  in  the  world  shows  that  the  crucifixion  of 
Christ  is  the  ground  of  the  Spirit's  operations,  by  which 
he  draws,  jjersuades,  convinces,  urges,  and  converts 
sinners  through  the  instrumentality  of  the  word. 
Christ  prophesied  thus.  "  I,  if  I  be  lifted  up,  will  draw 
all  men  unto  me."  This  of  course  referred  to  all  kinds 
of  men.  In  less  than  forty  years  after  that  wonderful 
event,  the  gospel  had  pervaded  all  the  provinces  of  the 
Roman  Empire.  Such  was  the  early  fulfillment.  So 
greatly  were  the  people  enlightened  by  the  Spirit  of 
truth,  that  they  abandoned  their  idolatry,  and  the 
temples  of  paganism  were  converted  into  sanctuaries  of 
Christian  doctrine.  May  the  time  speedily  come  when 
this  gospel  of  the  grace  of  God  shall  be  published 
throughout  the  whole  world,  when  all  the  nations  of  the 
earth  shall  become  illuminated  by  the  sun  of  right- 
eousness, and  rejoice  in  the  glory  of  the  Cross. 


ELECTION 


2  Tim.  1  :  9.  "Who  hath  saved  us,  and  called  rs  with 

A   HOLY  calling,    NOT  ACCORDING  TO  OUR   WORKS,    BUT   ACCORD- 
ING TO    HIS    OWN    PURPOSE   AND   GRACE,    WHICH   WAS    GIVEN     US 

IN  Christ  Jksus  before  the  world  began." 

The  doctrine  stated  in  our  text  ought  certainly  to  be 
considered  by  all  with  great  humility,  reverence  and 
candor.  It  is  one  of  the  most  difficult  doctrines  of 
Christianity.  It  has  occasioned  some  of  the  greatest 
controversies  which  have  agitated  the  church  of  Christ, 
and  what  is  much  to  be  lamented,  a  controversy  carried 
on  with  needless  bitterness,  and  inexcusable  malignity, 
tending  to  keep  at  a  distance  from  each  other  many 
honest  disciples  of  the  Blessed  Master  ;  for  it  is  not  to 
be  denied  that  many  pious  and  reputable  names  have 
ranged  themselves  on  either  side  of  it. 

It  is  also  a  doctrine  that  has  often  proved  perplexing 
even  to  honest  and  humble  souls,  who,  not  able  to  see  it 
reconcilable  with  the  benevolence  of  God,  and  appre- 
hensive that  it  closed  the  door  of  salvation  against 
them,  and  yet  not  daring  to  deny  Avhat  the  Scriptures 
record  on  the  subject,  have  been  reduced  to  a  state  of 
painful  reflection  and  distress. 

My  object  in  introducing  it  is  not  to  indulge  or  en- 
courage a  spirit  of  controversy.  Wlieii  shall  Christians 
learn  to  bear  with  eacli  other's  peculiarities  in  the  spirit 


206  ELECTIOK. 

of  charity  ?  The  spirit  of  controversy,  contending  for 
contention's  sake,  instead  of  throwing  light  upon  the 
doctrine,  has  covered  it  with  obscurity  and  deformity  ; 
and  antagonists,  instead  of  meeting  each  other  in  the 
spirit  of  brotherly  kindness,  have  augmented  the  breach  ; 
and  on  either  side  have  been  driven  into  absurdities. 

Nor  is  my  object  to  rail  or  ridicule,  but  to  endeavor 
to  clear  the  truth  from  some  of  the  mistakes  which  the 
spirit  of  controversy  has  engendered.  I  respect  the 
articles  of  the  Church  to  which  I  belong.  I  believe 
them  calculated  to  glorify  God,  and  humble  the  sinner ; 
but  they  must  not  be  interpreted  according  to  the  no- 
tions which  any  or  every  person  may  attach  to  them. 
They  must  be  considered  according  to  their  intended 
import.  The  discussion  of  them  is  carried  on  frequently 
by  certain  metaphysical  terms  and  expressions  which 
have  in  them  a  nicety  and  precision  of  signification 
which  we  must  be  careful  properly  to  understand,  and 
never  to  pervert. 

I  shall  merely  state  the  doctrine,  and  then  show  its 
reasonableness,  wisdom,  and  benevolence. 

I.  What  is  the  doctrine  of  Election  ? 

It  is  the  statement  that  God  from  eternity  determined 
to  bring  certain  persons,  sinners  of  mankind,  to  a  state 
of  glory  through  the  mediation  of  the  Lord  Jesus 
Christ. 

We  concede  that  the  word  Election,  as  used  in  the 
Scriptures,  sometimes  denotes  a  national  election,  as  that 
by  which  the  Jews  were  chosen  from  all  the  nations  of 
the  earth  to  be  the  Lord's.  Deut.  7:6.  "  The  Lord 
thy  God  hath  chosen  thee  to  be  a  special  people  unto 
himself,  above  all  the  people  that  are  upon  the  face  of 
the  earth." 


ELECTION.  207 

Sometimes  it  means  a  temporary  designation  of  some 
particular  persons  to  certain  offices  and  stations  in  the 
church  to  which  the  Lord  hath  chosen  them.  1  Sam. 
10  :  24.  "  See  ye  him  whom  the  Lord  hath  chosen^  that 
there  is  none  like  him  among  all  the  people  ?"  John  6  : 
70,  "  Have  not  I  chosen  you  twelve,  and  one  of  you 
is  a  devil  ?" 

Sometimes  it  denotes  the  act  of  God,  effectually 
calling  certain  sinners  in  time  to  fellowship  with  him- 
self, John  15  :  19.  "Because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the  world,  therefore  the 
world  hateth  you." 

But  there  are  other  passages  innumerable  which 
signify  more,  and  accord  with  the  definition  of  election 
as  I  have  given  it,  and  these  must  be  adduced  as  proof. 
The  statement  in  the  text  is  too  specific  to  be  mis- 
understood. It  speaks  of  "  God,  who  hath  saved  us  and 
called  us  with  a  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace 
which  was  given  us  in  Christ  Jesus,  before  the  loorld 
hegany 

Eph.  1  :  11.  "Li  whom  we  have  obtained  an  inherit- 
ance, being  predestinated  according  to  the  purpose  of 
him  who  worketh  all  things  after  the  counsel  of  his  own 
will." 

Eph.  3  :  11.  "According  to  the  eternal  purpose  which 
he  purposed  in  Christ  Jesus  our  Lord." 

Rom.  9:11.  "For  the  children  being  not  yet  born, 
neither  having  done  any  good  or  evil,  that  the  purpose 
of  God  according  to  Election  might  stand,  not  of  works, 
but  of  him  that  calleth." 

Is.  46  :  9,  10.  "I  am  God,  and  there  is  none  like  me, 
declaring  the  end  from  the  beginning,  and  from  anqient 


208  fiLECTlOlf. 

times  the  things  that  are  not  yet  done,  saying  :  My 
counsel  shall  stand,  and  I  will  do  all  my  pleasure." 

Rom.  9  :  20.  "Nay  but,  O  man,  who  art  thou  that 
repliest  against  God  ?  Shall  the  thing  formed  say  to 
him  that  formed  it  :  Why  hast  thou  made  me  thus  ?" 

Matt.  20  :  16.  "  So  the  last  shall  be  first,  and  the  first 
last  ;  for  many  are  called  but  few  chosen." 

2  Thess.  2:  13.  "God  hath  from  the  beginning 
chosen  you  to  salvation,  through  sanctificatipn  of  the 
Spirit,  and  belief  of  the  truth." 

John  15  :  16.  "Ye  have  not  chosen  me,  but  I  have 
chosen  you,  and  ordained  you,  that  ye  should  go  and 
bring  forth  fruit." 

Eph.  1:4.  "  According  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love,  having  pre- 
destinated us  unto  the  adoption  of  children  by  Jesus 
Christ  to  himself,  according  to  the  good  pleasure  of  his 
will." 

Rom.  11:7.  "  Israel  hath  not  obtained  that  which 
he  seeketh  for  ;  but  the  Election  hath  obtained  it,  and 
the  rest  were  blinded." 

Tit.  1:1.     "  According  to  the  faith  of  God's  elect." 

I  have  examined  the  modes  of  interpretation  which 
are  employed  to  prevent  these  passages  from  conveying 
the  idea  of  God's  predetermination  to  bring  certain 
sinners  to  glory,  but  they  appear  to  me  to  be  too  forced, 
and  unnatural,  and  inconsistent  with  their  respective 
contexts  ;  and  I  feel  constrained,  contrary  to  my  cor- 
rupt inclination,  to  admit  such  a  determination  in  God. 
How  can  I  do  otherwise,  since  the  words  of  these 
passages  seem  to  be  picked  out  for  expressing  clearly 
and  unmistakably  the  doctrine,   as  I  have  defined  it? 


teLECTION.  209 

1  cannot  admit  that  this  is  a  conditional  election  of  (ill 
mankind,  for,  to  elect  all  mankind  to  salvation  is  not  an 
election  at  all,  since  it  implies  some  chosen  out  of  many. 
I  cannot  admit  that  there  is  no  other  election  but  that 
which  is  formed  in  time,  for  the  word  "  eternal,"  Eph.  3:11, 
forbids  that  idea  :  and  such  an  election,  formed  in  time, 
but  before  actual  salvation,  would  be  liable  to  the  same 
exception,  for  if  it  be  harm  for  God  from  eternity  to 
elect  sinners  to  salvation,  it  would  be  equally  hurtful  to 
do  it  in  time  before  actual  salvation  ;  besides,  it  mili- 
tates against  the  unchangeableness  of  God.  I  cannot 
admit  that  these  passages  refer  merely  to  temporal 
advantages,  privileges  and  prerogatives ;  for  spiritual 
benefits  and  final  salvation  are  stated  by  many  of  them 
as  that  to  which  sinners  are  elected  ;  and  indeed  such 
an  election  to  temporal  privileges  which  lead  to  salva- 
tion, and  from  which  others  are  excluded,  is  a  doctrine 
liable  to  the  same  exception,  for  on  the  same  principle 
of  objection  it  may  be  asked  :  How  can  an  impartial  God 
give  to  some  persons  certain  revelation  and  other  pri- 
vileges which  lead  them  to  salvation,  while  he  excludes 
others,  no  worse  than  they,  from  these  advantages,  by 
which  exclusion  their  welfare  is  endangered  ? 

It  is  in  vain  to  say,  that  those  who  are  destitute  of 
those  privileges  may  also  be  saved  in  another  way  ;  for, 
though  this  be  admitted,  yet  it  must  be  allowed  that 
there  is  greater  probability  of  salvation  under  these 
advantages  than  without  them,  for  otherM'ise  these 
advantages  are  no  advantages  at  all. 

I  forbear  however  to  pursue  a  subject  so  extensive.  I 
have  no  time  to  collect  all  the  arguments  from  the 
wisdom,  the  unchangeableness,  the  foreknowledge  of 
God — his    prophecies,    his   promises,    the    principles    of 


210  ELECTION. 

Divine  government,  all  of  which  seem  to  imply  such 
a  determination  in  God  ;  neither  have  I  time  to 
attempt  a  refutation  of  all  that  may  he  said  by  way  of 
objection.  I  intended  only  to  illustrate  the  reason- 
ableness and  benevolence  of  God's  determination. 

II.  To  save  some  sinners  of  mankind.  This  method,  we 
trust,  is  better  calculated  to  teach  us  the  import  of  the 
doctrine,  which  is  but  little  understood  ;  and  to  clear  it 
from  that  gloomy  and  unseemly  aspect  under  which  it 
has  been  viewed  by  many,  by  whom  hard  thoughts 
have  been  entertained  of  a  just  and  benevolent  God. 

1.  In  the  first  place,  let  it  be  considered  that  nothing 
can  aflFord  greater  consolation  to  a  serious,  thoughtful 
.sinner  than  the  idea  of  a  determination  in  God  to  save 
some.  Without  such  a  revelation  it  would  have  been  a 
total  uncertainty,  both  to  God  and  man,  whether  any 
would  be  delivered  from  the  ruin  into  which  we  are 
fallen  ;  for,  had  not  the  very  sinners  been  determined, 
it  could  not  have  been  certain  that  any  would  be  happy  ; 
and  had  He  formed  no  purpose  previously.  His  unchange- 
ableness  would  have  prevented  Him  from  forming  any 
purpose  subsequently  ;  and  without  a  purpose  to  save  at 
all,  none  would  have  been  saved. 

Why  then  had  He  formed  creatures  for  glorj^  without 
purposing  their  salvation  ?  Why  sent  His  Son  for  their 
Redemption  ?  Why  form  a  Heaven  for  their  recep- 
tion ?  And  why  crowned  them  with  opportunities 
without  a  fixed  purpose  to  save  ? 

2.  While  the  elect  are  thus  benefited  by  the  pur- 
pose, are  the  non-elected  injured  by  their  being  passed 
by  ?  Yes,  if  they  are  meritorious  of  salvation.  Yes,  if 
at   any   time   they    sought    salvation.      But   they    are 


ELECTION.  2 1 1 

neither  meritorious  of  salvation,  neither  do  they  seek  it, 
and  so  they  are  considered  in  the  decree  respecting 
them.  Let  it  be  remembered,  that  in  the  decree  that 
fixes  punishment  they  are  considered  not  as  innocent, 
but  as  guilty  ;  as  rebels,  as  hardened  offenders  who 
willfully  reject  mercy  ;  and  even  were  there  no  decree 
to  punish  them,  or  to  leave  them  to  themselves,  their 
own  ungodly  temper  would  punish  them,  and  being  left 
to  themselves,  as  we  daily  see  they  are,  they  voluntarily 
plunge  themselves  into  ruin. 

3.  The  reasonableness  of  our  doctrine  appears  if  we 
consider  in  what  light  the  decree  is  unconditional.  If 
a  decree  of  salvation  ought  to  be  termed  conditional 
because  it  contemplates  faith  and  holiness  as  necessary 
to  salvation,  then  we  say  the  decree  is  conditional  ;  for 
it  fixes  in  salvation  no  person  without  faith  and 
holiness  ;  but  it  is  termed  unconditional  to  imply  the 
certainty  of  faith  and  holiness  which  shall  be  given  to 
the  elect,  who  shall  certainly  seek  and  obtain  the  same  ; 
and  if  the  decree  of  punishment  ought  to  be  termed 
conditional  because  it  contemplates  unbelief  and  im- 
penitence as  the  meritorious  cause  of  misery,  then  we 
say  that  decree  is  conditional  ;  but  we  term  it  uncon- 
ditional, merely  with  respect  to,  the  certainty,  that  those 
whom  God  leaves  to  themselves  will  certainly  be  and 
remain  impenitent,  unbelieving  sinners,  deserving  to  be 
damned.  Inasmuch  therefore  as  there  is  no  decree  to 
give  salvation  without  faith  and  holiness,  and  as  there 
is  no  decree  to  fix  punishment  upon  any  but  the  im- 
penitent and  unbelieving,  what  injustice  is  there  in 
God  ?  Nay,  is  it  not  benevolence  in  Him  to  tell  us 
previously  that  he  has  decreed  salvation  to  the  person 
of  every   poor  penitent,  and  endless  condemnation  to 


212  ELECTION. 

every  one  who  rejects  the  Saviour  ?  Therefore  it  gives 
us  no  view  of  the  doctrine  at  all  to  say,  that  the  elect 
will  be  saved,  be  they  as  bad  as  they  may — and  the 
non-elect  will  be  damned,  be  they  as  pious  as  they  may  ; 
for  the  decree  connects  tnisery  xoith  disobedience  only, 
and  salvation  07ily  with  Christian  piety.  Neither  does 
it  illustrate  the  doctrine  to  say,  that  it  implies  one 
is  born  to  be  saved,  and  another  to  be  damned  ;  for, 
according  to  the  Divine  decree,  all  men  had  the  priv- 
ileges of  salvation,  and  whoever  abuses  them  is  the 
author  of  his  misery.  Neither  is  any  one  unconditionally 
damned  from  eternity,  inasmuch  as  the  decree  is  onlj' 
the  Divine  purpose"  to  damn  for  willful  disobedi- 
ence and  neglect  of  Christ. 

4.  The  Righteousness  of  God  further  appears  if 
we  consider  in  what  sense  the  decree  is  efficacious.  The 
idea  is  not  that  the  decree  operates  by  compulsion, 
or  produces  a  necessity  which  impairs  free  agency.  It 
is  denominated  efficacious  because  the  event  most  cer- 
tainly follows,  but  it  does  not  follow  because  the 
sinner  is  forced.  Those  who  are  saved,  freely  choose 
salvation  through  the  kind  operations  of  the  Spirit  of 
Grace,  and  as  freely  as  though  there  were  no  decree  at  all 
respecting  them  ;  and  those  who  are  damned,  freely 
choose  the  lusts  of  their  own  heart,  and  as  freely  as 
though  there  were  no  decree  respecting  them.  It  is  true 
the  event  shall  come  according  to  the  decree,  not  by 
any  necessity  produced  by  the  decree,  but  through  the 
free  choice  of  the  sinner  who  voluntarily  chooses  life  or 
makes  choice  of  ruin.  Does  the  certainty  of  an  event 
or  action  force  compulsively  that  action  or  event  into 
the  world  ?  It  was  a  matter  of  certainty,  as  appears 
from  Joseph's  dream,  that  he  should  be  exalted,  and  his 


EI,Ef;TION.  213 

brethren  reduced  to  obeisance.  Did  that  force  com- 
pulsively the  one  or  the  other?  It  was  said  previously, 
the  elder  shall  serve  the  younger.  Did  that  compel  the 
Israelites  to  pre-eminence  and  the  Edomites  into  ser- 
vitude ? 

A  thousand  things  were  predicted  by  the  prophets, 
which  should  certainly  take  place.  Did  that  destroy 
the  free  agency  of  those  through  whose  instrumentality 
the  things  predicted  were  accomplished  ? 

All  things  are  certain  with  God,  are  therefore  all 
things  under  the  influence  of  com])ulsion  necessarily? 
Even  so,  while  the  Divine  decree  is  infallible,  no  neces- 
sity is  imposed  on  free  agents,  for  their  free  agency  is 
recognized  in  the  decree  ;  properly  speaking,  it  is  not 
the  purpose  of  election  itself  that  saves  any,  but  the  act 
of  God  regenerating  them  ;  and  not  the  circumstance 
that  the  non-elect  are  passed  by  that  punishes  them, 
but  their  own  wickedness  efficaciously  leads  them  to 
misery,  while  the  purpose  of  God  only  connects  deserved 
misery  with  their  crimes.  Wherefore  it  is  useless  to  talk 
of  "  irresistible  decrees,"  for  these  decrees  are  not  objects 
of  resistance  ;  they  contemplate  the  sinner  as  a  free  agent, 
who  freely  chooses  or  refuses  eternal  life. 

5.  The  unblaraeableness  of  God  in  his  decree  relating 
to  the  salvation  or  condemnation  of  sinners,  must 
appear  by  considering  what  is  the  agency  xohich  God 
employe  in  the  production  of  great  events. 

The  notion  of  many  when  they  think  of  decrees  is 
this — that  the  Deity  by  the  secret  Almighty  agency  of 
His  providence,  creates  our  actions  according  to  His 
purpose.  No  one  will  find  fault  if  we  say  that  He 
forms  and  creates  His  people  anew  in  the  spirit  of  their 
mind,  and  thus  prepares  them  for  Glory.     But  is  it  true 


214  ELECTION. 

that  by  a  positive  efficiency  He  creates  sm  in  the  heart 
of  the  impenitent  ?  This  we  deny.  We  allow  that 
God  has  decreed  the  sin  and  the  impenitence,  but  how 
has  He  decreed  it?  Has  He  decreed  to  create  it  or 
merely  to  suffer  it  ?  Had  He  decreed  to  create  it  accord- 
ing to  the  common  notion  of  those  who  dislike  the 
doctrine,  they  would  have  reason  to  dislike  it.  If,  by  an 
irresistible  agency  of  His  providence.  He  became  the 
cause  of  sin,  and  this  was  contemplated  in  His  purpose, 
I  could  never  reconcile  this  doctrine  with  either  His 
purity  or  benevolence.  But  this  is  not  the  doctrine  of 
the  Scriptures  ;  the  doctrine  of  the  Scriptures  is  that  He 
suffers  the  wicked  to  pursue  their  way,  gives  them  up 
to  a  hard  heart  and  a  reprobate  mind,  after  having  long 
resisted  the  strivings  of  His  Spirit.  And  whatever  may 
be  said  of  Pharaoh,  who,  it  is  said,  was  raised  up  for  the 
very  pui'pose  of  affording  opportunity  for  God  to 
display  His  power,  and  whose  heart  the  Lord  hardened, 
it  can  be  proved  from  the  history  that  a  permissive 
agency  in  relation  to  his  sin  was  all  that  was  intended. 
Therefore  the  case  stands  thus.  Has  God  decreed  an 
immortal  to  sin  ?  He  has  not  decreed  to  work  or 
create  it  in  him,  but  views  him  as  one  who  has  deserved 
to  be  given  up  to  his  hard  heart  and  reprobate  mind  ; 
and  God  has  decreed  not  to  make  him  sin,  but  to 
surrender  him  to  his  choice  ;  and  this  execution  of  the 
Divine  decree  is  accomplished  every  day,  when  He  suffers 
miserable  sinners  to  follow  their  choice  to  endless  per- 
dition. 

6.  The  unblameableness  of  God  in  his  decrees  must 
appear  from  a  consideration  of  xohat  he  actually  does  in 
time.  From  what  He  visibly  does  in  time  we  may  safely 
infer  what  He  purposed  from  eternity.     Whatever  He 


ELECTION.  2  1  5 

does  now.  He  does  from  ])ur])Ose  nnd  intention.  If  He 
acts  rigliteously  in  time,  (which  we  dare  not  question), 
His  purposes  from  which  those  acts  proceed  and  which 
correspond  therewith,  must  be  righteous  also.  If,  then, 
it  appears  hard  that  God  has  purposed  to  save  some  and 
leave  others  to  themselves,  let  us  see  whether  this  does 
not  precisely  correspond  with  His  actions  in  time.  Who 
can  deny  that  God  discriminates  among  mankind  ? 
Ts  any  one  saved — is  it  not  by  the  regenerating  act  of 
God  ?  Is  any  one  damned — is  it  not  by  his  own  sin, 
God  leaving  him  to  his  own  impenitence  ?  It  is 
true  all  shall  be  saved  that  will,  but  there  is  none 
willing  without  the  regenerating  grace  of  God.  The 
saved  are,  in  themselves,  equally  unworthy  with  the 
damned,  and  all  resist  the  grace  of  Jesus  until  they  are 
regenerated,  and  God  can,  could  as  consistently  with 
His  grace,  regenerate  the  one  as  the  other ;  being 
equally  unworthy,  and  equally  disposed  by  nature 
to  resist  the  mercy  of  God.  After  all,  some  sinners  are 
wonderfully  regenerated  ;  and  others,  not  worse  by 
nature,  piirsne  their  impenitence.  Who  then  maketh 
you  to  differ  in  time  ?  Is  here  not  temporal  election  ? 
And  if  it  be  right  in  God  thus  to  discriminate  in  time, 
was  it  not  just  in  Him  to  purpose  it  beforehand  ? 

When  w^e  thus  speak  of  discrimination,  we  do  not 
mean  that  God  has  denied  to  any  one  the  powers  or 
privileges  of  salvation,  but  only  (and  which  is  evidently 
the  fact  before  our  eyes)  that  some  are  made  willing  in 
the  day  of  God's  power,  and  others  are  left  to  them- 
selves ;  for  it  is  not  from  a  want  of  power  or  privileges 
that  any  are  damned,  btit  from  want  of  disposition 
to  improve  powers  and  privileges,  which  disposition 
God  has  it  in  his  power  to  impart  to  all,  but  which,  how- 


216  ELECTION. 

ever,  as  fact  itself  demonstrates,  is  commanicated  only 
to  some.  Why  then,  O  God,  hast  thou  prepared  some 
for  glory  by  imparting  the  new  nature,  while  others,  no 
worse  than  they,  are  passed  by  ?  Were  it  not  fact  that 
stares  me  in  the  face,  it  would  be  hard  to  acquiesce  ; 
but  now  T  must  shut  my  mouth  in  silence  and  say, 
"Even  so  Father,  for  so  it  seemeth  good  in  thy  sight,'"' 
It  is  vain  to  object  that  the  reason  of  this  discrimin- 
ation is,  that  some  will  and  others  won't  ;  for  though 
this  is  true,  and  the  wicked  are  damned  for  nothing  but 
their  unwillingness,  yet  God  could  consistently  have 
made  the  unwilling  willing  to  be  saved,  even  as  he 
makes  His  elect  willing — they  being  equally  unwilling 
by  nature.  We  trace  this  awful  sovereignty  of  God  in 
all  His  dealings.  Why  do  some  labor  under  the  extreme 
disadvantage  of  being  born  and  educated  of  parents 
whose  examples  are  so  fatal  to  their  souls  ?  Why  are 
thousands  left  in  the  disadvantages  of  heathenism  and 
thousands  under  the  influence  of  Popery,  thousands 
under  the  disadvantages  of  Mahomedanism  and  delusion  ? 
Why  have  not  we  been  brought  into  existence  under 
more  advantageous  circumstances  like  those  who  will 
be  born  under  the  millennium,  who  all  shall  know  the 
Lord  from  the  least  to  the  greatest  ?  It  is  true  that  all 
these  disadvantages  will  be  considered  in  the  day  of 
Judgment,  and  it  is  true  that  these  disadvantages  are 
not  fatal  to  those  who  will  improve  their  privileges 
under  any  dispensation  ;  but  the  disadvantage  lies  in 
this,  that  there  is  so  much  less  probability  of  salvation, 
because,  under  these  dispensations,  there  are  so  few 
means  to  induce  a  willingness  to  improve  their  privileges. 
Accordingly  the  number  of  the  saved  in  the  millennium 
will  be  infinitely  greater  than  at  any  other  period,  per- 


ELECTIOX.  21V 

haps  a  thousand  or  a  million  to  one.  And  if  we  say 
that  there  is  upon  the  whole  no  such  disadvantage  to 
any,  because  all  things  shall  be  considered  and  proper 
allowances  will  be  made  in  the  day  of  Judgment  ;  then 
we  must  conclude  that  there  is  no  advantage  at  all  in 
written  revelation,  nor  a  preached  gospel,  nor  in  a 
revival  of  religion,  nor  in  a  millennial  day.  And  why,  O 
Benevolent  Father,  is  this  discrimination,  whereby  some 
of  thy  creatures  are  so  highly  favored  with  advantages 
tending  to  produce  a  willingness  to  be  saved,  while 
others  live  under  such  disadvantages  tending  to  their 
ruin?  Here  then  is  the  difficulty — the  difficulty  is  not 
so  much  in  the  purpose  of  God  from  eternity,  as  in  the 
discriminating  work  of  God  in  time.  I  cannot  deny  His 
discriminating  agency  in  time,  for  He  could  have  made 
us  all  willing  to  be  saved,  and  yet  He  leaves  thousands 
in  their  unwillingness.  And  if  the  awful  fact  now 
stares  me  in  the  face,  and  I  must  believe  that  God  is 
just  notwithstanding,  I  am  compelled  to  admit  that  He 
was  just  also  in  purposing  so*;  if  His  work  is  right,  His 
purpose  is  right.  I  dare  not  impeach  his  purity  on 
account  of  His  work.  I  therefore  dare  not  impeach  his 
purity  on  account  of  His  purpose. 

My  only  way  is  to  learn  the  malignity  of  human  cor- 
ruption and  the  criminality  of  my  unwillingness  to  be 
saved,  on  which  account  God  is  under  obligations  to 
none.  The  criminality  of  my  unwillingness  to  be  saved 
is  not  the  less  because  God  doth  not  make  me  willing  ; 
for  I  ought  to  have  been  willing  without  regenerating 
agency  ;  and  this  is  my  ruin,  that  I  am  so  unwilling  to 
be  saved,  inasmuch  as  God  is  Avilling  to  save,  and  shall 
save  all  that  seek  him. 

My  brethren,  this  is  a  subject  so  serious  that  our  un- 


•21P,  KLECTION. 

willingness  to  be  happy  makes  us  miserable,  and  that 
alone,  and  that  effectually  ;  that  there  is  no  hope  for  us 
but  in  Sovereign  Mercy  ;  and  that  we  ought  never  to 
argue  or  meditate  on  it  but  in  the  Spirit  of  prayer  and 
agony.  I  deny  that  we  will  ever  acquiesce  in  the  doc- 
trine of  Divine  Sovereignty  as  we  ought,  until  our  souls 
are  enlightened  in  regard  to  our  baseness  and  demerit, 
and  smitten  with  a  conviction  of  our  lost  condition. 

May  God  Almighty  cause  us  to  see  that  the  fault  lies 
not  in  Him  but  in  ourselves  who  are  ruined  by  sin,  and 
who  have  no  claim  to  favor,  that  we  may  seek  earnestly 
and  find  Him  an  all-sufficient  and  willing  Saviour. 

In  conclusion,  permit  me  to  urge  again  the  ne- 
cessity of  discussing  this  doctrine  in  the  spirit  of 
humility,  candor  and  reverence.  Let  it  be  far  from  us 
to  proscribe  those  disciples,  who  think  that  the  diffi- 
culties on  the  subject  are  insuperable  ;  and  yet  let  us 
not  suppose  that  it  has  been  recorded  in  the  Scriptures 
for  naught.  If  we  cannot  receive  it  with  full  acqui- 
escence, let  us  seek  nourishment  from  the  milk  of  the 
word,  the  plain  doctrines  of  grace.  Leave  it  to  others  to 
feed  on  the  strong  meat.  In  making  our  opinion,  how- 
ever, let  us  not  suffer  ourselves  to  be  influenced  merely 
by  purblind  reason,  or  prejudice,  or  any  notions  we  have 
attached  to  the  doctrine  contrary  to  its  real  import  ; 
•but  be  resolved  to  submit  to  the  infallible  guidance  of 
revelation,  which  cannot  lie.  At  any  rate,  let  us  not 
condemn  what  we  do  not  understand. 

Let  us  not  suppose  the  doctrine  to  be  what  thousands 
have  represented  it — let  us  not  always  dwell  on  the 
dark  side  of  the  picture,  heedless  of  the  excellencies 
which  may  be  discovered  and  which  are  rendered  more 


kle<;tion.  219 

illustrious  by  a  sense  of  our  demerit.  It  is  an  easy  thing 
to  bring  a  doctrine  into  disrepute  by  misrepresentation 
and  perversion.  Let  the  most  beautiful  picture  be 
soiled  and  blackened  by  ruthless  hands  and  thus 
exposed  to  the  world,  and  it  will  certainly  create 
abhorrence.  Were  the  doctrine  of  election  precisely 
the  same  as  has  been  represented  by  some  Supralapsarian 
doctors — or  were  it  what  it  has  been  often  represented 
to  be  by  its  opposers,  I  would  join  in  the  popular  cry  in 
its  opposition,  and  seek  to  expel  it  from  the  Sanctuary. 
But  let  me  not  raise  my  hand  against  my  Sovereign, 
and  cast  contempt  on  the  subject  as  revealed  in  the 
Scriptures  of  truth. 

Let  us  practically  improve  the  Doctrine  for  our  own 
conviction  and  humiliation.  It  represents  God  Almighty 
as  seated  on  the  throne  of  the  universe  dispensing  His 
favors  in  the  Sovereignty  of  His  pleasure,  and  dispens- 
ing His  wrath  on  the  workers  of  iniquitj^  It  teaches  us 
that  we  are  all  sinners  and  as  such  have  no  recommen- 
dation, or  title,  or  claim  to  the  mercies  of  Heaven.  It 
teaches  us  that  God  was  under  no  obligation  to  rescue 
any  of  our  fallen  race  from  ruin.  It  teaches  us  that  if 
in  the  sovereignty  of  his  favor  he  rescues  some,  he  is 
under  no  obligation  to  save  us  all.  It  teaches  us  that 
while  God  is  willing  to  save  every  soul  that  seeks 
him,  yet  he  is  under  no  obligation  to  regenerate 
the  unwilling  ;  and  that  as  we  are  all  unwilling  by  na- 
ture to  love  Him,  so  none  shall  be  saved  but  those 
who  are  made  willing  by  His  preventing  grace.  It  teaches 
us  that  there  are  thousands  on  whom  God  will  inflict  the 
terrible  vengeance  due  to  their  sins  and  transgressions, 
from  which  they  were  unwilling  to  turn  away  ;  that  we 
are   absolutely  in  his    Sovereign   hand ;   and  while  in 


220  ELECTION. 

infinite  mercy  He  is  resolved  to  pluck  some  as  brands 
from  the  burning,  He  can  and  will,  in  His  just  indig- 
nation, leave  to  themselves  thousands  Avho  have  despised 
the  Cross.  Must  not  this  doctrine  then,  if  it  be  believed, 
make  each  of  us  exclaim,  God  be  merciful  to  me  a 
sinner  ? 

Let  us  improve  this  doctrine  for  our  encouragement. 
God  hath  determined  that  Heaven  shall  not  be  desti- 
tute of  inhabitants  ;  and  if  we  partake  of  the  Spirit  of 
Heaven,  we  may  be  assured  of  the  purpose  of  God  to 
carry  us  thither. 

Do  we  deplore  and  hate  iniquity,  and  are  we  filled 
with  mourning  in  the  consideration  of  our  guilt  and 
ruin  ?  Let  us  be  encouraged  to  seek  His  mercy,  for  the 
decree  of  election  connects  salvation  with  the  penitence 
of  the  poor  seeking  soul.  God  has  purposed  the  con- 
demnation of  none  but  those  who  live  and  die  in  im- 
jjenitence  and  voluntary  unbelief. 

Is  there  no  consolation  in  the  idea  that  we  live  under 
the  administration  of  a  God  who  rules  the  world — not 
at  random,  not  in  subordination  to  our  caprice — but 
with  design  and  purpose  and  fixed  resolution  to  make 
all  things  subservient  to  his  glory  and  the  good  of  his 
people?  On  the  contrary,  were  his  sovereignty  de- 
stroyed, did  we  believe  that  there  was  such  incontrol- 
lable  obstinacy  in  sin  that  God  could  not  soften  and  melt 
our  hearts,  O  what  gloom  and  discouragement  would 
be  the  consequence  ! 

If  sinners  puff  themselves  up  with  the  idea  that 
because  God  has  extended  regeneration  to  some.  He  is 
equally  bound  to  impart  the  same  blessing  to  all  man- 
kind ;  that  he  can  no  longer  save  as  many  sinners  as  he 
pleases,  and  send  to  destruction  as  many  as  he  pleases 


ELECTION.  221 

of  those  who  have  a  thousand  times  deserved  it.  If  thus, 
in  their  own  imagination,  they  can  bring  Deity  to  their 
feet,  let  them  tremble  for  the  consequence ;  for  the  result  of 
their  doctrine  will  be  impenitence  and  presumption,  and 
we  fear  eternal  death.  With  regard  to  them  we  have  no 
comfort  but  in  Sovereign  Electing  Grace  /  they  are  so 
sinful  and  willful  that  we  know  they  never  will  turn  to 
God,  except  He  regenerate  them.  As  He  is  a  sovereign 
Grod  to  accomplish  his  purjDOses  by  doing  away  the 
greatest  opposition,  we  still  hope  that  he  will  save  many 
sinners  ;  we  hope  it,  not  because  they  will  of  their  own 
accord  seek  him  first,  but  because  He  can  make  them 
willing  in  the  day  of  His  power,  "having  predestinated 
them  unto  the  adoption  of  children  by  Jesus  Christ  to 
Himself  to  the  praise  of  the  glory  of  His  grace," 


ADAM'S  PROBATION. 


Gen.  2:  16,  17.  "Of  every  tree  of  the  garden  thou 

MAYHST  FREELY  EA.T,  BUT  OP  THE  TREE  OF  KNOWLEDGE  OF 
GOOD  AND  EVIL  THOU  SHALT  NOT  EAT  OF  IT,  FOR  IN  THE  DAY 
THAT  THOU  EATEST  THEREOF  THOU  SHALT  SURELY  DIE." 


This  chapter  is  an  appendix  to  the  history  of  Creation 
and  enlarges  and  explains  more  particularly  on  the  cre- 
ation of  Man,  for  man  was  the  special  favorite  of 
Heaven,  the  end  of  the  inferior  creation,  the  great 
centre  and  summary  of  creation's  work. 

Crowned  with  the  blessed  endowments  of  wisdom, 
righteousness  and  holiness  which  rendered  him  in  the 
image  of  God,  it  was  suitable  farther  that  he  should 
have  a  convenient  and  glorious  residence. 

Accordingly  he  was  placed  in  Eden,  the  garden  of 
pleasure.  His  residence  was  simple  but  glorious.  The 
simplicity  of  nature,  not  the  ornament  of  art,  was  best 
suited  to  his  state  of  innocence  and  happiness.  The 
roof  of  his  habitation  was  the  painted  heavens,  his  floor 
the  firm  foundations  of  the  earth,  the  shadows  of  the 
trees  afforded  places  of  retirement,  and  the  rivers  of 
Eden  aided  his  devotion  and  delight.  All  around  him 
creation  shone  with    beauty    in   exhibiting    its  bloom. 


224  Adam's  probation. 

Solomon  in  all  his  glory  was  not  arrayed  like  the 
Parents  of  mankind.  "  Let  his  rest  be  as  Eden,"  was  a 
word  of  benediction  among  the  Jews. 

But  this  most  accomplished  place  of  pleasure  and 
delight  the  Sun  ever  beheld,  was  but  a  type  and  figure 
of  Heaven  where  angels  dwell,  and  to  which  man  was 
in  due  time  to  be  translated.  But  how  shall  he  reach 
this  abode  of  superabundant  bliss?  Shall  his  Creator 
admit  him  into  the  third  heaven  without  any  proof  of 
his  integrity  and  worth  ?  In  one  point  only  his  happi- 
ness may  be  said  to  be  incomplete — there  is  a  remote 
possibility  of  failure — his  happiness  is  not  confirmed. 
However,  he  has  power  to  secure  the  confirmation  of  it. 
God  will  not  impose  an  intolerable  burden.  He  will 
put  him  to  a  test,  innocent  in  its  nature,  adapted  to  his 
condition,  and  easy  to  be  borne.  "  Of  every  tree  of  the 
garden  thou  may  est  freely  eat  ;  but  of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  shalt  not  eat  of  it." 

In  order  that  the  wisdom,  justice  and  goodness  of 
God  may  be  evinced  in  placing  mankind  in  this  state  of 
probation,  we  propose  to  consider — 

I.    The  general  license  which  the  Almighty  gave  him. 
H.  The  nature  of  the  prohibition  imposed  on  him. 
HI.  The  penalty  annexed  to  disobedience. 


I.  The  Almighty  gave  him  a  general  license  to  eat  of 
the  trees  of  the  garden.  According  to  the  description 
we  have  of  Eden  there  were  many  trees  growing  in  it, 
planted  on  every  side,  and  all  the  trees  were  good 
for  food.  To  these  trees  man  became  entitled  by  the 
gratuitous  grant  of  Heaven.     As  man  was  the  creature 


Adam's  probation.  225 

of  God  and  consequently  subject  to  His  authority  and 
control,  he  had  no  natural  right  to  the  use  of  any  cre- 
ated thing  ;  his  right  depended  on  the  grant  of  Heaven, 
for  "  the  Earth  is  the  Lord's  and  the  fullness  thereof." 
But  God  was  rich  in  goodness  and  took  pleasure  in  the 
creature  of  his  hand,  He  therefore  permitted  him  gene- 
rally to  eat  of  the  trees,  as  created  for  his  benefit,  and 
to  partake  of  these  delicious  fruits  of  Paradise  as  a  coni- 
pensation  for  his  services  in  dressing  and  keeping  it. 
Nay,  He  permitted  him  not  only  to  eat  of  the  common 
trees  of  the  garden,  but  even  of  the  Tree  of  Life^\i\c\x 
stood  in  the  midst  of  the  garden,  and  was  pleasant  to 
the  eye.  Probably  this  was  a  single  tree  the  like  of 
which  God  had  not  created,  and  exceeded  all  in  the 
beauty  of  its  form,  and  deliciousness  of  its  fruits.  It 
was  called  the  Tree  of  Life,  perhaps,  on  account  of 
some  wholesome  virtue  which  made  Paradise  the  abode 
of  health  where  no  sickness  or  infirmity  could  prevail. 
JVb  doubt  the  fruit  of  this  tree  sustained  life,  invigo- 
rated the  system,  and  rejoiced  the  heart  of  man.  But 
principally  it  was  called  the  Tree  of  Life  because  it  was 
a  sacrament  of  life,  a  symbol  of  heavenly  glory,  a  sign 
and  a  seal  which  perpetually  reminded  man  of  the  bliss 
which  was  reserved  for  him.  Of  this  tree  the  Almighty 
permitted^  yea  commanded  him  to  eat  the  fruit  :  "Of 
every  tree  of  the  garden  thou  mayest  freely  eat,  not 
even  the  tree  of  life  excepted.  That  tree  I  have 
planted  for  the  nourishment  of  both  thy  body  and  thy 
soul.  When  this  you  see,  and  it  is  pleasant  to  the  eye, 
think  of  me  ;  think  of  the  goodness  I  bestow  you  ;  of 
the  promise  of  life  which  I  have  made  you  :  think  of 
the  glory  which  is  reserved  for  you  and  is  hereby 
signified  ;  and  on  condition  of  obedience  be  assured  of 
Immortality." 


226  adam's  probatio>;  . 

How  easy  must  it  have  been  for  man  to  abstain  from  the 
fruit  of  the  tree  of  knowledge,  for  there  was  abundance 
on  every  side  to  satisfy  his  hunger  and  please  his  taste. 
Indeed  in  all  the  garden  there  was  none  better  than  the 
tree  of  life.  God  intended  to  make  his  trial  easy,  and  in 
order  to  reconcile  the  creature's  mind  thereto,  he  first 
told  him  how  great  his  privileges  were.  "  Surely  then 
he  will  not  murmur  at  one  small  piece  of  self-denial  ! 
All  the  trees  of  the  garden  are  his,  therefore  he  will 
not  fret  at  one  solitary  exception  !  Having  thus  taught 
him  My  goodness,  I  will  now  teach  him  My  just  de- 
mand. But  of  the  tree  of  knowledge  of  good  and 
evil,  thou  shalt  not  eat  of  it,  for  in  the  day  thou  eatest 
thereof  thou  shalt  surely  die'"' 

II,  The  Tree  of  Knowledge  which  man  was  forbidden 
to  touch,  was  probably  also  a  single  tree — it  also  stood 
in  the  midst  of  the  garden  and  was  pleasant  to  the  sight. 
It  was  called  the  Tree  of  Knowledge  with  respect  both 
to  God  and  man.  With  respect  to  God  it  was  called  the 
Tree  of  Knowledge,  because,  humanly  speaking,  by  that 
tree  He  would  try  and  know  whether  man  would  con- 
tinue good  by  persevering  in  obedience,  or  swerve  to 
evil  by  the  attractions  of  the  world.  In  this  sense 
God  is  said  to  have  tried  Hezekiah  that  He  might  know 
all  that  was  in  his  heart  (2  Chron.  32  :  31).  With 
respect  to  man  it  was  called  the  Tree  of  Knowledge, 
because  if  from  love  to  God  he  should  obey  this  law  of 
probation,  he  was  to  attain  experimental  knowledge  of 
unchangeable  and  perfect  good.  Bat  if  disobedient,  he 
should  know  by  sad  experience  the  miserable  nature  of 
sin,  and  be  acquainted  with  the  horrors  of  death  of 
which  his  ideas  were  hitherto  confused  and  obscure. 


Adam's  probation.  227 

Now,  our  position  is  that  it  was  most  reasonable  and 
right  that  the  obedience  of  innocent  man  should  be 
tested  by  such  a  prohibition — a  prohibition  founded  not 
in  the  nature  of  the  fruit,  but  in  the  sovereign  choice  of 
Heaven,  Ji'or  let  it  be  well  understood  that  this  was  a 
positive  peculiar  discretionary  precept,  different  from 
the  moral  law.  Those  moral  precepts  which  are  con- 
tained in  the  ten  commandments  are  founded  in  the 
very  nature  of  God  and  Man  and  the  relation  between 
them,  and  consequently  are  of  absolute  and  unalterable 
necessity,  for  God  could  not  have  commanded  us  to 
despise  His  worship,  profane  His  name,  to  murder,  to 
steal  or  lie.  But  the  reason  of  the  precept  now  under 
consideration  is  fetched,  not  from  the  nature  of  God  or 
Man  nor  from  the  relation  between  them  ;  but  merely 
from  the  self-determining  will,  or  choice  of  the  Al- 
mighty. God  could  have  prohibited  Adam  the  use  of 
any  other  tree,  and  allowed  him  the  fruit  of  this  ;  for, 
to  eat  the  fruit  of  this  tree  was  in  itself,  or  in  the  reason 
of  things,  an  innocent  affair,  a  matter  of  indifference, 
and  became  evil  merely  by  its  being  forbidden. 

1.  By  such  a  precept,  God  displayed  His  proper 
authority  over  man  as  He  had  done  over  the  beasts  of 
the  field  and  trees  of  the  garden.  God  had  already 
displayed  His  holiness  and  goodness  in  the  rational  and 
moral  faculties  which  crowned  Adam,  but  had  not  so 
fully  asserted  His  authority  over  him.  Adam  was  in- 
deed obligated  to  love  God  supremely  ;  but  a  sense 
of  this  obligation  he  derived  from  the  moral  nature  and 
fitness  of  the  duty  inscribed  on  his  heart,  and  his  obedi- 
ence to  the  moral  law  was  dictated  more  by  the  holy  in- 
clinations of  his  heart,  than  by  a  sense  of  divine  absolute 
authority.     Was  it  not  expedient  then  that  there  should 


228  ADAM  S    PROBATIOX. 

be  a  peculiar  discretionary  precept,  founded,  not  in  the 
law  of  natui-e,  but  merely  on  the  will  of  God,  and  relat- 
ing to  a  matter  otherwise  indifferent,  to  teach  the  human 
family  more  clearly  their  subjection  to  Divine  au- 
thority ? 

2.  By  such  a  precept  relating  to  such  a  little  affair 
(a  matter  so  contemptible  in  the  eye  of  many)  as  the  eat- 
ing of  an  apple,  mankind  were  taught  their  subjection 
to  Divine  authority  in  matters  apparently  small,  so 
that  they  might  become  accustomed  to  obedience  in  every 
matter  ;  and  so  trained  to  a  more  cordial  submission  in 
things  both  great  and  small, 

3.  By  such  a  precept  God  gave  him  to  understand 
that  his  privilege  to  eat  of  other  trees  of  the  garden 
was  matter  of  mere  favor  and  not  of  natural  right. 
Thus  it  was  calculated  to  inspire  him  with  gratitude 
to  God  for  His  free  and  sovereign  bounty  in  the  garden. 

4.  By  such  a  precept  God  informed  him  that  not 
only  his  soul,  but  his  body  with  his  appetite,  his  tongue, 
his  taste,  with  all  his  animal  affections,  all  his  sensitive 
faculties  and  organs  must  act  in  subordination  to  his 
Maker's  will.  The  propensities  of  his  soul  already  were 
in  complete  conformity  to  the  moral  law  engraven  on 
his  heart,  and  the  body  too  must  be  made  to  bow  im- 
plicitly to  God's  authority. 

5.  By  such  a  precept  God  put  it  into  the  power  of 
man  to  secure  a  glorious  additional  reward.  The  jirob- 
ability  is,  had  not  God  enjoined  such  a  precept,  that 
man  during  his  obedience  would  only  have  experienced 
a  natural  reward,  viz.  present  intrinsic  comfort  of 
obedience,  without  a  promise  of  reaching  unchangeable 
felicity  ;  for  it  is  difficult  to  see  how  Deity  could  consis- 
tently have  bestowed  the  additional  reward  of   confir- 


Adam's  probation.  229 

mation  in  felicity  for  mere  natural  obedience  to  moral 
law  to  which  nnsullied  nature  necessarily  prompted 
and  impelled.  What,  a  reward  without  labor  !  With- 
out the  least  self-denial  !  A  reward  for  that  obe- 
dience which  was  merely  the  gratification  of  holy 
aifections  !  A  reward  for  that  obedience  which  was  so 
easy  and  almost  unavoidable  !  By  this  precept  then, 
which  demanded  self-denial,  it  was  evidently  put  into 
the  i^ower  of  man  to  secure  an  additional  reward,  I 
mean,  confirmation  in  glory.  Here  then  the  obedience 
of  innocent  man  was  properly  tested.  Here  was  a 
better  trial  of  his  obedience  than  if  he  had  been  bound 
merely  by  the  law  of  nature  which  was  inscribed  on  his 
heart.  The  sphere  of  his  choice  became  enlarged,  a 
slight  difficulty  was  imposed  to  try  him,  and  he  had 
an  opportunity  of  more  honorably  exerting  the  vigor  of 
his  mind  to  overcome  it,  than  if  such  a  prohibition  had 
not  been  imposed. 

Was  it  now  more  easy  to  sin,  it  was  easy  also  to 
obey,  and  secure  a  ratification  of  honor  and  glory  ;  very 
easy  for  the  image  of  God  impressed  on  our  nature, 
though  it  did  not  directly  lead  to  obedience  in  this 
affair,  yet  indirectly  had  that  tendency.  Though  Adam's 
wisdom  did  not  perceive  any  intrinsic  criminality  in 
eating  of  the  tree,  yet  it  taught  him  that  in  all  things, 
however  originally  indifferent,  God  ought  to  be 
obeyed. 

HI.  If  the  precept  was  good,  the  penalty  was 
just  ;  "  in  the  day  that  thou  eatest  thereof  thou  shaft 
surely  die." 

By  the  Death  here  threatened,  we  understand  all  the 
evils  to  which  sin  exposes  in  the  present  and  everlasting 


230  Adam's  probation. 

world  ;  all  the  sorrows  of  life  ;  the  agonies  of  corporeal 
death  and  the  corruption  of  the  grave  ;  all  the  mala- 
dies of  the  soul  ;  the  loss  of  the  Divine  image,  of  wis- 
dom, righteousness  and  holiness  ;  all  the  storms  and 
tempests  produced  by  malignant  passions  ;  all  the  re- 
morse and  anguish  of  a  guilty  conscience  ;  the  forfei- 
ture of  Divine  favor  in  this  life — the  anguish  of  despair 
in  death  and  everlasting  separation  from  God  and  glory 
beyond  the  grave.  This  threatening  must  appear  fair 
and  just  from  various  considerations. 

1.  If  man  transgresses,  it  is  rebellion  against  the 
rightful  authority  of  Him  who  is  Lord  and  proprietor  of 
Heaven  and  earth,  Who  has  the  same  right  to  interdict 
the  use  of  the  tree  of  knowledge  as  He  has  to  grant  to  His 
creature  the  other  trees  of  the  garden.  Had  He  not  pro- 
hibited eating  of  that  tree,  its  fruit  might  have  been 
used  with  perfect  innocence,  but  since  it  is  forbidden  by 
the  authority  of  Heaven,  that  authority  is  insulted  in 
disobedience  ;  and  it  becomes  necessary  that  the  Lord, 
the  Proprietor  of  the  world,  act  in  defence  of  His  au- 
thority and  vindicate  the  rights  of  His  throne. 

2.  Neither  can  the  law  of  probation  be  violated 
without  a  violation  of  the  %ohole  moral  lav;  inscribed  on 
theheart,  for  how  can  there  be  a  spark  of  love  in  the  heart 
that  desires  what  infinite  authority  has  forbidden  ?  Can 
there  be  a  mite  of  true  benevolence  to  men  if  Adam, 
regardless  of  the  consequences  to  him  and  his  posterity, 
willfully  transgress  ? 

3.  Had  no  threatening  at  all  been  annexed,  the 
nattiral  course  and  tendency  of  disobedience  would  have 
produced  separation  from  God  and  glory.  The  positive 
law  being  violated,  conscience  alone  would  have  created 
a  hell  within  the  bosom  of  the  transgressor.     The  moral 


Adam's  probation.  231 

law  in  the  heart  being  violated,  storms  of  malignant 
passion  would  destroy  all  peace  of  mind.  The  breach 
between  God  and  man  would  become  widened  by  the 
lapse  of  time,  producing  reciprocal  alienation  and  hatred  ; 
for  there  is  no  peace,  saith  my  God,  to  the  wicked. 

4.  Here  is  not  only  a  threatening  of  death  de- 
nounced, but  a  promise  of  life  and  immortality  implied. 
Only  in  case  of  disobedience  thou  shalt  die.  If  thou 
continue  firm  and  steadfast  thou  shalt  surely  not  die, 
as  I  have  in  the  clearest  manner  signified  to  you  when 
I  appointed  for  your  use  the  tree  of  life  a  pledge  of 
immortality." 

5.  Nay,  the  kind  benevolence  of  God  is  conspicuous 
in  the  whole  affair.  He  did  not  act  the  i)art  of  an  arbi- 
trary tyrant  who  takes  a  malignant  pleasure  in  the 
destruction  of  his  creature,  for  we  all  see  how  a  penalty 
was  necessary  to  secure  the  authority  of  God  to  serve  as 
a  restraint  on  disobedience,  and  thus  to  promote  the 
safety  and  unchangeable  felicity  of  the  creature.  Had 
God  concealed  from  our  first  parents  the  necessary  con- 
sequence of  transgression,  it  might  have  been  suspected 
with  more  apparent  reason  that  his  intention  was  to  en- 
snare them  ;  and  that  He  could  take  delight  in  the  execu- 
tion of  the  curse.  But  such  was  his  benevolence  that  he 
previously  and  kindly  declared  the  necessary  conse- 
quences of  transgression.  Without  hesitation  or  disguise 
He  sets  before  them  the  misery  of  sin.  In  the  most  pos- 
itive tone  incapable  of  perversion.  He  denounces  the  woe 
of  guilt,  saying,  "the  very  day  thou  eatest  thereof  thou 
shalt  surely  die  " — dying,  thou  shalt  die — thou  shalt  most 
certainly  and  inevitably  die.  "  Take  this  warning  ! 
take  this  warning,  my  creature,  take  it  to  heart 
and  dwell   upon  the  thought  that  thou  mayest  resist 


232  Adam's  probation. 

teiuptation  and  receive  admission  into  my  more  im- 
mediate presence,  and  into  that  unchangeable  glory 
which  I  have  prepared  for  thee." 

Here  both  the  threatening  and  the  promise  are  before 
them,  life  and  death  are  fully  in  their  view,  both  are 
intended  to  promote  their  obedience,  their  safety,  their 
arrival  at  fixed  glory.  The  glories  of  Heaven  attract  their 
attention  and  exhilarate  their  souls,  and  already  they 
anticipate  boundless  enjoyment.  The  terrors  of  death 
shock  them  at  the  thought  of  disobedience,  they  re- 
solve to  persevere  in  duty  and  hope  soon  to  be  placed 
beyond  the  reach  of  possible  woe. 

By  the  threatening,  a  glorious  inclosure  is  formed 
around  the  pit  of  destruction  ;  and  by  the  promise,  im- 
mortality is  oj^ened  to  receive  them.  The  portals  of 
Death  seem  to  be  fenced,  and  a  ladder  erected  by  which 
the  parents  of  mankind  shall  ascend  to  glory. 

I  wait  to  see  the  issue  of  the  contest.  I  can  hardly 
doubt  the  blissful  consequence.  Soon  will  everlasting 
life  and  glory  be  the  portion  of  Adam  and  all  mankind. 
He  has  great  advantages  for  the  contest.  He  is  a 
rational  being.  His  talents  are  of  the  highest  rank.  He 
is  possessed  of  the  very  image  of  his  God.  His  moral 
character  gives  confidence  to  all  our  hopes.  He  has  the 
noblest  moral  ability.  He  has  the  faithful  warnings  of 
his  kind  Creator.  The  angels  of  Heaven  minister  to  his 
wants.  Ere  long,  he  shall  come  off  more  than  conqueror 
from  the  contest.  He  shall  come  up  to  heaven  with 
songs  and  everlasting  joy  upon  his  head,  followed  in 
slow  succession  by  the  innumerable  myriads  of  his 
progeny  ! 

O  brethren,  had  Ave  no  further  history  of  man, 
and    did    not    observation   teach    a   melancholy  lesson, 


A  dam's  probation.  233 

we  would  naturally  conclude  that  Adam  must  have 
gained  his  ])oint,  had  nohly  overcome,  had  reached  the 
unparalleled  prize,  and  universal  mankind  are  to  l)e 
forever  happy.  But  our  delightful  enthusiasm  is  inter- 
rupted. We  tremble  when  we  read  the  continuation  of 
the  story.  The  very  commencement  of  the  next  chap- 
ter begets  susjiicion,  indicates  disaster.  "Tlie  serpent 
was  more  subtle  than  any  beast  of  the  field,"  etc.  Here 
the  miserable,  melancholy  part  of  the  story  begins. 
We  wish  we  had  never  been  born  !  For  even  yet  all 
"earth  feels  the  Avound,  and  Nature  from  her  seat,  sigh- 
ing through  all  her  works,  gives  signs  of  woe  that  all 
is  lost."  O  that  our  heads  were  water,  and  our  eyes 
fountains  of  tears,  that  we  might  weep  day  and  night 
over  that  sad  event,  which  has  overturned  the  harmony 
of  creation,  covered  our  race  with  deep  dishonor,  stained 
our  nature  with  foul  pollutions,  and  makes  all  the 
children  of  Adam  candidates  for  the  grave,  and  legiti- 
mate heirs  of  hell. 

Were  it  in  my  power,  I  would  separate  the  children 
of  Adam  from  the  curse  as  well  as  the  sin  of  their 
progenitor.  The  inclination  to  do  so  may  easily  be 
inferred,  not  only  from  our  natural  bias  to  defend 
our  personal  innocence  and  shield  ourselves  from 
wrath,  but  also  from  the  multiplied  and  elaborate  efforts 
of  theologians  to  explain  away  the  fact  of  original, 
total,  universal  depravity  ;  and  the  innumerable  theories 
devised  all  the  world  over  ;  theories  as  rotten  in  their 
principles  as  they  are  dangerous  in  their  tendency, 
proceeding  upon  the  supposition  of  our  native  innocence. 
Almost  all  the  errors  and  heresies  which  have  distracted 
the  Church  of  God  relate,  in  some  fonn  or  other,  to  the 
doctrine  of  imputed  guilt  and  inborn  depravity  ;  and 


234  Adam's  probation". 

many  of  them  are  urged  and  defended  in  the  present 
(lay  with  so  much  cunning  sophistry  and  metaphysical 
subtilty  of  investigation,  that  every  soul  is  in  danger  in 
whom  the  spirit  of  implicit  submission  to  the  word  of 
God  is  not  carefully  cherished  and  preserved.  Let  me 
then  assert  in  the  plainest,  strongest,  broadest  style  the 
doctrine  that  Adam's  guilt  is  imputed  to  all  his  pos- 
terity. Though  we  did  not  personally  commit  that  first 
transgression,  we  are  treated  exactly  as  though  we  our- 
selves had  eaten  of  that  forbidden  tree  which  brought 
death  into  our  world.  "  By  one  man  sin  entered  into 
the  world,"  etc.  Nor  is  the  Bible  theory  unsupported 
by  the  voice  of  Nature  and  the  course  of  Providence. 
Who  can  deny  the  doctrine  when  he  beholds  the  histoiy 
of  the  apostasy  of  all  our  race,  written  in  the  most 
legible  characters  everywhere?  We  may  not  be  able 
to  comprehend  all  the  reasons  why  our  fate  was  thus 
connected  with  that  of  the  parents  of  mankind,  or  what 
the  grounds  of  this  imputation;  hut  the  fact,  the  stubborn 
fact  is  before  our  eyes.  It  baffles  every  effort  to  explain 
the  truth  away.  It  is  apparent  in  the  very  circumstances 
of  our  birth,  our  wicked  dispositions,  our  continual 
troubles,  the  approach  of  inexorable  death,  and  in  our 
fears  and  apprehensions  of  approaching  hell.  And  cer- 
tainly that  constitution  of  things  which  connected  our 
fate  -^ith  that  of  Adam,  contemplated  the  richest, 
sublimest,  immortal  advantages  to  both.  Merely  by  the 
abuse  of  it,  it  has  gendered  the  inexpressible  woes 
which  have  befallen  our  guilty  race. 

And  now  let  us  improve  the  history  we  have  dis- 
cussed to  exonerate  from  blame  the  Benevolent  Creator 
of  the   world.     Wretches  that  we    are,  we  are  so  dis- 


Adam's   phohaikkv.  235 

posed  to  exculpate  ourselves  that  we  dare  to  iinpeacli 
the  rectitude  of  the  government  of  God.  We  have 
dared  to  utter  a  slander  against  the  throne  of  God. 
Our  wicked  thoughts,  how  prone  are  they  to  imagine  a 
want  of  righteousness,  a  want  of  benevolence,  a  want 
of  necessary  care  on  the  part  of  God.  That  fact  alone 
is  dreadful  evidence  of  a  fallen  nature.  We  are  polluted 
indeed  if  we  can  resort  to  such  an  expedient  to  prove 
our  innocence — O  mortal  !  how  darest  thou  let  loose  thy 
slanders  against  the  good,  the  Almighty  One  !  "  Hast 
thou  an  arm  like  God,  or  canst  thoii  thunder  with  a  voice 
like  His  ?"  O  how  unreasonable,  as  well  as  wicked,  to 
censure  Jehovah's  justice,  or  wisdom,  or  benevolence  ! 
Had  He  placed  our  race  at  once  in  a  state  of  unchange- 
able felicity,  our  condition  would  not  have  been  pro- 
bationary at  all — for  that  implies  2i  possibility  of  failure 
— and  had  there  been  no  possibility  of  failure,  where 
could  have  been  the  excellence  of  obedience  ?  Where 
the  ojjportunity  for  such  a  reward  ?  Where  the  use 
of  such  excellent  endowments  ?  Where  such  a  sphere 
for  the  operation  of  reason  ?  And  is  there  any  con- 
solation in  ascribing  blame  to  our  Maker  ?  Make  it 
out,  if  you  can,  that  Deity  was  cruel  !  Then  you  prove 
that  we  are  all  under  the  dominion  of  an  Almighty 
Tyrant  who  takes  a  malignant  pleasure  in  our  destruc- 
tion, and  feasts  iipon  our  sorrow.  Is  there  consolation 
in  this  ?  Or  can  the  heart  that  cherishes  discontent  be 
the  seat  of  tranquillity  or  repose  ? 

2.  I  annex  importance  to  my  siibject,  because  a  due 
conviction  of  our  fallen  state  lies  at  the  root  of  all  our 
inquiries,  all  our  efforts,  all  our  energy  with  reference 
to  salvation  by  the  mediatorial  system.  If  you  are  not 
fallen  and  thus  wretched  and  miserable  and  blind  and 


236  adam's  probation. 

naked,  why  concern  yourself  about  the  existence,  or 
divinity,  or  qualifications  of  a  Saviour?  A  want  of  con- 
viction and  sorrowful  impression  on  the  subject  of  your 
misery,  your  impotence  and  liability  to  eternal  pain  lies 
at  the  foundation  of  your  impenitence,  your  insensibility, 
your  unbelief,  and  the  unmerciful  cruelty  which  is  cast 
upon  the  only  Redeemer.  Only  be  sensible  of  your 
corrupt  and  ruined  nature  and  there  is  no  room  for  rest 
or  ease  till  you  find  the  Desire  of  nations.  "  What  was 
the  Desire  of  nations  to  any  of  you  before  you  found 
yourselves  ruined  and  undone  ;  and  when  the  pearl  of 
infinite  price  was  presented  to  your  view,  did  you  not 
behold  it  with  disgust  and  trample  it  under  your  feet  ? 
What  made  you  look  to  the  hills  whence  your  salvation 
Cometh,  and  ardently  desire  the  sin-dispelling  beams  of 
the  Sun  of  Righteousness?  Was  it  not  the  deep,  the 
dark,  the  dismal  night  of  your  fallen  nature  when  you 
awoke  from  the  sleep  of  sin,  and  found  the  dreams  of 
life  delusive  ?"  And  must  not  these  sorrowful  views 
of  our  ruined  state  be  carefully  cherished  and  habitually 
enlarged,  and  confirmed,  and  strengthened  that  you  may 
entertain  more  regard  and  affection  for  your  Divine 
Deliverer  ?  And  how  shall  we  extend  our  view^s  of  our 
own  moral  wretchedness,  except  by  meditating  on  the 
justice  and  benevolence  of  God  which  we  have  abused  ? 
It  was  an  excellent  constitution  under  which  Adam 
was  placed  in  Paradise,  securing  to  him  the  most 
precious  advantages.  The  contempt  and  abuse  of  these 
rendered  his  transgression  so  meritorious  of  the  wrath 
of  God.  In  the  light  of  Divine  goodness,  learn  the  ex- 
ceeding sinfulness  of  sin.  And  believe  it,  all  the  misery 
of  earth  and  hell  cannot  overbalance  the  foul  trans- 
gression of  Adam  and  bis  race.     If  you  did  not  partici- 


Adam's  probation.  23V 

pate  personally  in  the  transgression  of  Adam,  you  have 
practically  justified  it.  You  have  imitated  it.  You 
have  exhibited  the  same  temper,  the  same  unhallowed 
desire,  the  same  spirit  of  ingratitude  and  pride  and  im- 
pious daring.  Child  of  Adam,  how  can  you  exonerate 
yourselves  from  Adam's  curse,  while  you  voluntarily 
entertain  the  same  spirit  of  transgression  ?  Your  con- 
demnation is  just  and  holy  and  righteous,  and  if  the 
second  Adam  does  not  deliver  us  through  our  faith  in 
his  blood,  nothing  can  be  more  righteous,  more  neces- 
sary, more  equitable  than  our  eternal  ruin. 

The  sinfulness  of  sin,  as  justly  meritorious  of  condem- 
nation on  account  of  the  infinite  benevolence  of  God 
abused,  will  endear  to  our  affections  the  Son  of  His  love. 
And  if  a  new  Covenant  of  Mercy  has  been  ordained, 
and  we  live  under  its  kind  and  happy  ministrations,  let 
us  be  careful  that  we  fail  not  the  second  time,  of  gaining 
its  rewards  and  reaching  its  promises.  For  never  will 
another  covenant  more  merciful  in  its  conditions  be  pro- 
posed to  our  acceptance,  for  greater  mercy  cannot  be  re- 
vealed. All  the  resources  of  Divine  wisdom  and  mercy 
are  now  exhausted  in  the  appointment  of  the  media- 
torial system.  Never  again  will  God's  dear  Son  pass 
through  the  fire  and  the  pit  to  save  thee.  The  counsels 
of  Divine  love  are  concluded.  The  condescension  of 
Jesus  Christ  is  the  last  effort  of  Divine  Love  to  dying 
men.  Surely  there  is  but  a  step  between  us  and  perfect 
remediless  ruin.  If  we  cherish  enmity  to  God  until  our 
present  probation  be  over,  it  will  be  in  vain  to  inquire 
"if  there  be  no  place  for  repentance,  none  for  pardon 
left."  For  never  will  true  reconcilement  grow  where 
wounds  of  deadly  hate  have  pierced  so  deep. 

3.  And  finally,  let  this  subject  teach  the  necessity  of 


238  Adam's  probation. 

trials  and  of  self-denial  in  pursuit  of  glory.  Whoever 
attained  to  honor  and  immortality  without  struggles 
and  conflicts  and  dangers?  Without  these  how  would 
your  humility  and  love,  your  fortitude  and  courage  be 
tested,  and  improved,  and  confirmed  ?  Could  angels 
have  reached  that  summit  of  excellence  and  honor  which 
they  occupy,  without  passing  through  scenes  of  peril  and 
temptation  ?  Peril  and  temptation,  through  the  effect  of 
which  hosts  of  them  fell  like  lightning  from  Heaven  ? 
Even  under  the  covenant  of  grace,  when  salvation  is  not 
bestowed  as  the  reward  of  merit,  the  crown  is  not  to  be 
attained  without  vigor  and  effort.  Nay,  the  most  splen- 
did prizes  are  the  result  only  of  superior  enterprise  and 
surpassing  diligence  in  the  Christian  race.  And,  under 
the  Covenant  of  Mercy  we  have  greater  advantages  in 
the  Christian  course  than  ever  Adam  and  Eve  enjoyed. 
Jt  is  a  covenant  so  adapted  to  our  infirmities  that  our 
partial  failures,  when  repented  of,  will  never  rob  us  of 
hope.  Here  Mercy  as  a  sovereign  is  seated  on  her 
throne,  smiling  with  Divine  benevolence,  clothed  with 
the  magnificence  of  invincible  power  ;  her  looks  are 
sympathy,  her  heart  is  love,  her  language  is  balm  to  the 
bleeding  heart,  and  her  arm,  salvation.  If  we  survey 
the  justice  of  the  Deity  we  may  well  tremble  in  his 
presence,  and  were  we  ignorant  of  every  other  perfection 
of  his  nature  we  might  well  pray  to  be  reduced  to  no- 
thing. When  we  behold  his  goodness  we  may  well 
admire  and  adore  it,  and  envy  the  lot  of  angels  who 
never  sinned.  But  if  we  view  our  Maker  enrobed  in 
the  sovereignty  of  Mercy,  we  glory  in  our  lot  as  men, 
though  we  are  sinners,  and  raise  our  eyes  to  immor- 
tality ;  believing  that  "  as  sin  hath  reigned  unto  death, 
even  so  grace  will  reign  through  righteoiisness  unto 
eternal  life  by  Jesus  Christ  oiir  Lord." 


THE  FIRST  SIN 


Gen.  3  :  (5.  "And  when  the  woman  saw  that  the  tree 

WAS  GOOD  FOK  FOOD,  AND  THAT  IT  WAS  PLEASANT  TO  THE 
EYES,  AND  A  TREE  TO  BE  DESIRED  TO  MAKE  ONE  WISE  ;  SHK 
TOOK  OP  THE  FRUIT  THEREOF,  AND  DID  EAT,  AND  GAVE  ALSO 
UNTO  HER  HUSBAND  WITH  HER  ;  AND  HE  DID  EAT." 

A  variety  of  reasons  may  be  urged  why  we  should 
listen  to  the  history  of  our  original  apostasy.  Our 
object  must  not  be  to  gratify  a  sjnrit  of  speculation,  or 
amusement,  or  curiosity.  Other  considerations  should 
govern  us. 

The  original  apostasy  of  Adam  and  Eve  is  the 
Grand  Parent  of  all  the  crimes  and  transgressions 
which  have  since  been  committed  by  our  race,  and 
which  will  be  committed  by  them  through  time  and 
eternity,  for  that  transgression  was  succeeded  by  the 
loss  of  the  Divine  image,  and  by  a  positive  corruption 
which  has  contaminated  all  our  race,  and  wall  continue 
to  contaminate  impenitent  sinners  forever. 

The  first  apostasy  was  also  the  grand  exemplar  or 
pattern  of  which  every  subsequent  transgression  is  a 
copy  or  resemblance.  Not  only  the  same  principle  of 
sin  which  reigned  in  our  first  parents  dwells  in  us,  but 
dwells  in  us  subject  to  the  same  modifications,  variations 


240  THE    FIRST    SIN. 

t 

and  combinations  which  originally  accompanied  it.  So 
that  in  that  history  we  have  the  best  description  we 
possibly  can  have  of  our  own  sinful  character.  And 
surely  a  discussion  of  this  mournful  history  of  man's 
original  rebellion,  if  improved,  must  tend  to  impress  our 
minds  with  a  conviction  of  our  guilt,  our  misery,  our  in- 
ability, condemnation,  and  danger.  Let  us  consider 
the  Prohibition  and  the  Violation. 

I.  The  Prohibition. 

The  Lmo  which  they  violated  was  the  law  pro- 
hibiting the  fruit  of  the  Tree  of  Knowledge  of  good  and 
evil.  It  was  called  the  Tree  of  Knowledge  both  with 
respect  to  God  and  man.  With  respect  to  God,  who 
himself  speaking  by  that  tree  would  try  and  know 
whether  man  would  continue  good  by  persevering  in 
obedience,  or  swerve  to  evil  by  the  attractions  of  the 
world.  With  respect  to  man,  it  was  called  the  tree  of 
knowledge,  for  in  consequence  of  obedience  he  should 
attain  experimental  knowledge  of  eternal  happiness,  the 
eternal  sweets  of  innocence  ;  and,  in  consequence  of  dis- 
obedience he  should  have  experimental  knowledge  of 
the  bitterness  and  misery  of  sin. 

Now,  nothing  could  be  more  reasonable  and  right 
than  that  the  obedience  of  innocent  man  should  be 
tested  by  such  a  prohibition — a  prohibition  founded,  not 
in  the  nature  of  the  fruit,  but  in  the  sovereign  choice  of 
Heaven.  For,  let  it  be  well  understood,  that  this  was  a 
peculiar  discretionary  precept,  different  from  the  moral 
law.  The  moral  precepts  contained  in  the  ten  com- 
mandments are  founded  in  the  very  nature  of  God  and 
man  and  the  relation  between  them,  and  are  therefore  of 
absolute  and  unalterable  necessity  ;  for  God  could  not 


THE    FIRST    SIN.  241 

• 

command  us  to  despise  his  worship,  profane  his  name, 
or  murder,  or  steal,  or  lie,  but  this  precept,  in  relation  to 
the  tree  of  knowledge,  flowed  not  from  the  nature  of 
God  and  Man,  but  from  divine  choice  and  discretion, 
God  could  have  prohibited  Adam  the  fruit  of  any  other 
tree  and  allowed  him  the  use  of  this.  To  eat  of  this 
tree  was  not  in  itself  criminal,  but  became  so  merely  by 
the  Divine  will  interdicting  it. 

1.  By  such  a  precept,  God  displayed  his  proper 
authority  over  man,  as  He  had  done  over  the  beasts  of 
the  field  and  the  trees  of  the  garden.  He  had  already 
displayed  .his  holiness  and  goodness.  Was  it  not  ex- 
pedient, therefore,  that  there  should  be  a  discretionary 
law  founded  merely  in  Divine  choice,  to  teach  man  his 
subjection  to  absolute  authority  ? 

2.  By  such  a  precept,  they  were  taught  this  subjec- 
tion to  Divine  Authority  in  matters  apparently  small. 
It  was  but  a  little  fruit  that  was  forbidden  whicli,  in  its 
own  nature,  was  innocent.  It  was  to  teach  us  that  in  all 
things,  great  and  small,  we  must  be  subject. 

3.  By  such  a  precept,  God  gave  them  to  understand, 
that  their  privilege  of  eating  of  the  other  trees  of  the 
garden  was  matter  of  mere  favor  and  not  of  natural 
right;  that  they  ought  to  be  grateful  for  Divine  bounty. 

4.  By  such  a  precept,  God  informed  them  not  only  that 
their  souls,  but  their  bodies  with  all  their  sens  itive  powers, 
appetites,  organs,  the  tongue,  the  taste,  the  sight,  &c., 
must  all  be  held  in  subordination  to  Divine  Authority. 

5.  By  such  a  precept,  God  put  it  in  the  power  of 
man  to  secure  a  glorious  additional  reicard ;  I  mean 
the  confirmation  of  felicity.  The  probability  is  that 
otherwise,  man  could  merely  have  enjoyed  a  natural 
reward,  viz.  the  comfort  of  obedience  without  the  hope 
of  beino-  confirmed. 


242  THE    FIRST   Sllf. 

Here  then  the  obedience  of  innocent  man  was  properly 
tested.  It  was  a  better  trial  of  his  obedience  than  if  he 
had  been  bound  merely  by  the  moral  law.  Some  self- 
denial,  a  slight  difficulty,  was  imposed  on  him  to  evince 
his  sincerity.  A  better  opportunity  of  more  honorably 
exerting  the  vigor  of  his  mind  in  pursuits  of  obedience. 
Was  it  easy  now  to  transgress  ?  It  was  as  easy  to  obey 
and  secure  a  confirmation  of  glory.  He  had  every  ad- 
vantage in  a  contest  with  any  tempter. 

II.  The  Violation. 

The  first  step  in  this  delusion,  the  first  introduction 
to  this  mournful  transaction,  appears  to  have  been  the 
condescension  of  the  woman  to  listen  to  the  insinuations 
of  the  serpent  when  he  asked,  "  Hath  God  said  ye 
shall  not  eat  of  every  tree  of  the  garden  ?"  She  ought 
not  to  have  listened,  because  she  was  undoubtedly  in- 
formed of  the  apostasy  of  evil  spirits  who  might  be 
prompted  by  envy  and  malice  to  beguile  them.  She 
ought  not  to  have  barkened,  for  though  Satan  very 
artfully  personated  an  impartial  inquirer  of  truth,  yet 
he  insinuated  that  it  was  strange,  if  this  fruit  was  for- 
bidden; strange,  if  such  excellent  fruit  were  created  in 
vain;  strange,  if  the  appetites  God  had  given  them, 
craving  it,  should  be  unnecessarily  denied.  She  ought 
not  to  have  listened,  for  that  exposed  her  to  the  neces- 
sity of  replying.  And  her  very  replies  might  give 
occasion  to  the  Tempter  to  renew  and  multiply  his  base 
insinuations.  The  next  thing,  we  find  she  actually  did 
reply  ;  and  thus  invited  the  discourse  of  the  wicked  one. 
We  cannot  precisely  tell  when  the  mischief  of  sin  began 
to  conceive  in  her  heart  ;  but  it  is  difficult  to  believe 
one   altogether  innocent  when,  in  the    s])irit   of  friend- 


THE    FIRST   SIN.  ^  248 

ship,  lie  converses  with  another  who  insinuates  blas- 
phemy and  falsehood.  Next,  we  find  she  spoke  con- 
temptuously of  the  license  God  gave  them.  God  had 
said  in  his  overflowing  kindness,  "  Of  every  tree  of  the 
garden  thou  raayst  freely  eat,"  but  she  in  recounting 
this  license  said,  "  We  may  eat  of  the  fruit  of  the  trees 
of  the  garden,"  without  noticing  the  freedom  with 
which  they  might  use  that  privilege.  Then  she  told  a 
lie,  when  she  said  that  God  had  said,  "  Ye  shall  not 
touch  the  tree ;"  for  though  due  caution  would  have  dic- 
tated to  them  not  to  touch  it,  yet  there  was  nothing 
said  of  touching  in  the  original  prohibition,  yet  she  said 
that  God  said,  "  ye  shall  not  touch  it,"  and  so  insinu- 
ated severity  and  cruelty  in  God,  in  being  so  unnecessarily 
strict  and  rigid  ;  and  instead  of  aiding  her  resistance  to 
the  tempter  by  saying  that  God  said,  "  The  day  ye  eat 
thereof  ye  shall  surely  die,"  she  seemed  to  disregard 
that  solemnity  in  the  asseveration,  and  only  said,  "lest 
ye  die." 

No  wonder  therefore  that  Satan,  who  first  approached 
her  so  distantly,  so  cautiously,  so  doubtingly,  now  as- 
sumed the  tone  of  arrogance,  boldness,  and  blasphemy  ; 
and  persuaded  her  to  that  horrible  deed  on  account  of 
which  all  nature  mourns. 

Again.  She  saw  the  tree  was  good  for  food.  Let  us  ask 
this  woman,  (she  was  indeed  our  Mother),  but  let  us  ask 
how  she  saiv  so  clearly  that  this  tree  was  good  for  food, 
that  it  was  not  as  an  ajjple  of  Sodom  or  a  grape  of 
Gomorrah  ?  Did  she  see  that  it  was  good  for  food 
because  it  was  goodly  to  the  sight  ?  Must  we  favor 
her  a  little  because  she  had  no  sufficient  experience 
of  the  Vorld  to  teach  her,  that  a  great  evil  may  be 
concealed    by  a  beautiful    form,  and    that  appearance 


244  THE   FIKST    SIN. 

is  not  reality  ?  No,  we  cannot,  for  God  had  told  her 
that  the  tree  was  pleasant  to  the  sight,  and  yet  that 
it  was  forbidden.  What  right  then  had  she  to  think 
that  the  fruit  was  pleasant  to  the  taste,  because  it  was 
pleasant  to  the  sight  ?  Or  shall  we  ask  her  whether 
she  saw  the  fruit  was  good  for  food  because  she  saw 
the  Serpent  eat  it  ?  Probably  he  pretended  that  in 
consequence  of  that,  he  was  indued  with  the  gift  of 
speech,  and  reason,  and  wisdom.  Could  she  indeed 
know  that  the  Serpent's  power  to  articulate  and  reason 
proceeded  from  that  fruit?  Or  had  we  not  better 
ask,  whether  it  was  not  her  own  fancy,  already  de- 
luded, that  so  affected  her  sight  she  saw  that  the 
tree  was  good  for  food  ?  She  spoke  very  positively, 
it  seems.  She  saw  it  was  good  for  food.  Any  per- 
son may  deceive  himself  if  he  pleases.  This  work  is 
in  his  own  power.  He  makes  his  heart,  not  his  under- 
standing ;  his  wishes,  not  his  reason,  the  judge  of 
truth.  The  woman  stood  gazing  at  the  fruit  while 
her  eloquent  adversary  was  delivering  his  eulogy  on 
its  superior  excellence.  She  gazed,  and  admired  ;  she 
looked  and  wished ;  she  argued  and  desired.  At 
length  she  was  as  certain,  as  if  the  matter  was  fully 
demonstrated.  She  saw  the  fruit  was  good  for  food. 
There  is  an  old  proverb  in  point,  "  We  are  inclined 
to  whatever  is  forbidden."  Atid  the  circumstance  of 
its  being  forbidden,  sharpens  desire  to  grasp  it.  Stolen 
waters  are  sweet,  fruit  forbidden  is  therefore  pleasant. 

View  then  our  unhappy  Mother,  aiming  with  steady 
eye  at  the  forbidden  tree.  Why  is  this  golden  apple 
prohibited  ?  The  very  prohibiticm  gives  it  beauty,  and 
inflames  desire.  "  Because  it  is  not  in  my  power,  it  seems 
so  excellent  ;  it  is  forbidden,  perhaps,  because  my  Maker 


THE    FIRST    SIN.  245 

envies  me  the  sweet  enjoyment !"  O,  unhappy  Mother  ! 
caught  in  the  snare  of  thine  own  indiscretion,  and 
deluded  by  fancy  and  by  wishes. 

And  now  she  was  equally  confident  that  the  fruit  was 
much  to  be  desired  to  make  one  wise. 

It  appears  that  Satan  (for  his  art  is''  extraordinary) 
availed  himself  of  the  name  of  the  forbidden  tree,  as  a 
foundation  for  the  temptation.  It  was  called  the  tree 
of  knowledge.  Now,  says  the  serpent,  "  it  is  called  the 
Tree  of  Knowledge  because  the  fruit  is  to  be  desired 
to  make  one  wise.  It  is  the  tree  of  knowledge,  and 
therefore  its  fruit  will  give  you  more  exalted  under- 
standing and  enrapturing  views  of  God  and  glory." 
It  was  right  in  her  to  thirst  for  knowledge  attainable 
by  lawful  means,  and  if  she  thirsted,  why  not  ask  in- 
formation from  the 'partner  of  her  life?  But  him,  in 
all  probability,  she  had  indiscreetly  deserted.  WJi;/ 
not  seek  knowledge  from  her  Divine  Parent  in  suppli- 
cation and  prayer  ?  Did  she  not  know  that  he  would 
impart  to  her  the  knowledge  of  what  was  useful  to  be 
known,  and  withhold  it  when  it  was  better  withheld  ? 
It  is  very  i)robable  that  this  desire  of  knowledge  tor- 
mented her,  when  standing  and  gazing  at  the  tree  of 
knowledge,  that  she  had  reasoned  herself  into  doubt 
and  uncertainty  as  to  the  propriety  of  taking  the  fruit  ; 
and,  in  this  state  of  anxiety  and  pain,  felt  the  neces- 
sity of  further  knowledge  to  direct  her  in  her  doubts  ; 
that  finally  she  concluded  she  must  eat  of  the  Tree 
of  Knowledge  to  relieve  her  anxiety  and  uncertainty  ; 
that  in  this  affair  the  wicked  one  constantly  ad- 
dressed her  by  his  vile  suggestions.  O,  what  folly  ! 
to  eat  of  the  tree  of  knowledge,  in  order  to  know 
whether  it    be    lawful    and    expedient   or   not,  to    eat 


246  THE    FIRST    SIN. 

thereof  ;  to  try  the  tree  of  knowledge  in  order  to 
know  whether  it  might  be  tried  ;  to  transgress  the 
command  of  God  to  know  more  fully,  whether  it  be  ex- 
pedient to  transgress  !  But  she  felt  confident  that  its 
fruit  would  communicate  wisdom  ;  for  the  tree  was 
called  the  tree  of  knowledge.  Satan  had  sworn  that 
they  should  be  as  gods,  knowing  good  and  evil,  if 
they  ate,  and  now,  her  anxiety,  greater  than  ever  to 
attain  wisdom,  deluded  her  into  the  candid  supposition 
that  the  fruit  would  make  her  wise. 

Alas  !  she  finally  took  of  the  fruit  and  ate  thereof,  and 
gave  to  her  husband,  and  he  did  eat. 

What  else  is  the  prohahle  result  of  temptation  so  long 
indulged  ?  Will  not  the  ear  having  so  long  listened 
to  Satan's  lies,  at  length  be  too  much  polluted  to  re- 
sist ?  Will  not  the  eye,  by  gazing  so  long  at  a  forbid- 
den object,  be  so  fascinated  and  charmed  as  at  length 
to  perceive  an  imaginary  excellence  to  such  a  degree 
that  resistance  is  improbable  ?  Will  not  lust,  when  it 
hath  conceived,  bring  forth  sin  ?  It  is  probable  that  at 
first,  notwithstanding  the  extreme  art  of  Satan  in  all 
his  suggestions,  she  hesitated  whether  it  was  expedient 
to  gaze  on  this  forbidden  fruit  ;  and  after  she  gazed, 
hesitated  whether  it  was  expedient  to  desire  it  ;  after 
desiring,  hesitated  whether  she  would  dare  touch  it  ; 
and  after  touching,  hesitated  whether  she  would  taste  ; 
and  after  tasting,  whether  she  would  eat.  But  O,  the 
fascinating  power  of  sin  !  Gradually  it  urges  us  from 
one  step  to  another  until  a  black  deed  is  perpetrated 
which  creates  lamentation  and  mourning.  But  the  sad 
catastrophe  is  not  yet  completed  ;  Satan's  object,  for 
which  he  broke  the  vaults  of  his  prison,  was  not  yet 
accomplished.    The  real  representative  of  mankind,  from 


THE    FIRST    SIN.  247 

whom  alone  the  ruin  can  be  entailed  on  his  posterity,  is 
yet  innocent  ;  and,  were  it  not  for  a  Covenant  of  Mercy, 
and  could  we  have  hoped  that  Eve,  that  moment  dying, 
could  have  escaped  the  depths  of  hell,  we  could  have 
wished  that  the  arrows  of  certain  death  had  laid  her 
breathless  at  the  feet  of  Adam,  yet  unseduced,  for  lo  ! 
being  herself  seduced,  she  becomes  a  tempter,  an  engine, 
of  her  fell  adversary.  She  gave  to  Adam  also,  and  he 
did  eat.  Now,  when  he  ate,  when  the  representative  of 
mankind  ate  ;  he,  in  whose  integrity  the  interests  of 
countless  millions  were  involved  ;  when  he  ate  ;  then 
all  nature  hrst  felt  the  wound,  and  all  creation  groaned 
in  agony.  We  have  spoken  disrespectfully  of  Eve,  and 
she  deserves  it.  But  Adam,  wicked  Adam,  perpetrates 
the  cruel  deed  with  circumstances  of  terrible  aggrava- 
tion. He  listened  to  the  voice  of  his  wife,  and  not  to 
the  counsels  of  his  God.  He  listened  to  the  voice  of 
his  wife,  and  surely  her  eloquence  could  not  have  been 
so  dangerous  as  the  eloquence  of  the  Serpent  which 
deceived  the  woman.  Did  he  sin  through  the  weeping 
solicitations  of  his  spouse  ?  He,  however,  knew  that 
the  transgression  was  basely  criminal,  and  his  conduct 
evinced  horrible  presumption.  Did  he  sin  in  hope  of 
impunity,  because  his  wife  was  not  immediately  struck 
dead  on  the  spot  ?  O,  his  conduct  evinced  horrible 
presumption  !  Did  he  sin  in  despair,  as  tbough  matters 
could  not  be  aggravated  even  by  his  transgression? 
Even  this  evinced  a  presumption  clouded  with  blackest 
horror.  In  the  apostasy  of  Eve,  more  of  deception, 
infirmity  and  ignorance  are  apparent  ;  but  in  the 
trangression  of  Adam,  more  of  willful  perseverance,  pre- 
sumption and  cruelty  ;  for  so  the  expression  of  Paul 
must  be  interpreted  (1.  Tim.  2,  14)  :  "And  Adam  was 


248  THE    FIRST    SIN. 

not  deceived,  but  the  woman,  being  deceived,  was  in  the 
transgression."  Truly,  the  first  sin  of  Adam  was  the 
most  complicated  crime  ever  committed  on  earth, 
it  being  unbelief,  ingratitude,  rebellion,  robbery,  con- 
tempt of  God,  defiance  of  His  wrath,  enmity  against 
Him,  idolatry,  pride,  self-love,  obstinacy,  sensuality,  dis- 
content, envy,  covetousness,  mixrder  ;  all  these  concen- 
trated in  this  single  transgression. 

1.  From  this  we  learn  what  reasons  we  have  for  lamen- 
tation and  mourning.  No  longer  do  we  now  read  of 
the  glory  of  that  worthy  progenitor  whom  the  image  of 
his  Maker  crowned,  who  was  lord  over  this  inferior  world, 
and  bid  so  fair  to  shine  brighter  than  the  morning  star  in 
the  firmament  of  glory  ?  No  more  do  we  read  of  the  glory 
of  that  fair  creature  Eve,  the  pride  of  creation,  the 
admiration  of  angels,  the  perfection  of  loveliness  and 
elegance.  No  more  do  we  find  those  fair  creatures  in 
the  profuse  enjoyment  of  innocence  and  bliss,  amidst 
the  shady  bowers,  the  flowery  plants,  the  delicious  fruits 
of  Eden  ;  or  on  the  banks  of  the  River  of  Life  regaling 
themselves  amidst  the  beauties  of  creation.  O,  miser- 
able world  !  It  has  become  Aceldama,  a  field  of 
blood  ;  where  the  prince  of  darkness  reigns  ;  where 
fraud,  oppression,  slander,  licentiousness,  war  and  mur- 
der and  death  in  shapes  of  horror  reign  !  O,  brethren, 
is  such  the  world  in  which  you  are  born  ?  Is  it  your 
doom  to  have  existence  in  such  a  world,  the  habitation 
of  siich  cruelty,  the  region  and  shadow  of  death  ! 

This  moment  we  feel  the  effects  of  that  bold  trans- 
gression, that  pollution  of  mind  which  makes  us  so 
averse  from  God  and  duty  ;  of  that  anxiety  and  trouble 
which  more  or  less  pursues  us  while  we  live  ;  of  that  in- 


THE    FIRST    SIX.  249 

firmity  of  our  frame  wliich  has  become  mortal  by  sin  ; 
and  the  sad  beginnings  of  that  dissolution  and  death 
which  will  inevitably  and  quickly  lodge  us  in  the  dark 
and  gloomy  grave.  Weep,  O  my  brethren,  for  all  real 
comfort  has  forsaken  the  world,  and  the  pleasures  which 
remain  are  only  imaginary  phantoms  which  delude. 
Weep,  O  ye  daughters  of  Eve,  for  ye  are  fallen,  and 
the  joys  you  anticipate  in  this  life  are  mere  delusions  of 
fancy  which  will  fail  you.  "  Lean  not  on  earth,  its 
thorns  will  pierce  you  to  the  heart." 

True,  there  is  a  Saviour,  and  a  great  one,  whom  you 
must  embrace  ;  but  we  fear  that  sin,  Satan  and  the 
world  will  caiTy  on  the  fatal  temptation  which  began  in 
Paradise,  and  rob  us  of  our  only  hope,  the  only  Refuge 
of  dying  sinners. 

2,  Learn,  we  beseech  you,  the  subtlety  and  art  of  Satan 
from  whom  you  are  in  danger.  The  more  we  examine  the 
history  and  the  conduct  of  the  Devil,  the  more  we  are 
convinced  that  nothing  could  have  been  devised  more 
artful  than  the  plan  of  the  great  Enemy  to  delude 
mankind.  Hoio  cunnhigly  did  he  avail  himself  of  every- 
thing to  forward  the  temptation  !  He  avails  himself  of 
the  name  of  the  tree  of  knowledge  ;  he  avails  himself 
of  the  serpent,  who  was  kno\^^l  to  be  beautiful  and  play- 
ful and  subtle,  in  order  that  he  might  not  be  suspected. 
He  comes  in  the  appearance  of  a  friend  who  seeks  the 
happiness  of  men.  He  only  asks  some  questions  like  a 
fair  and  impartial  inquirer.  He  comes  to  talk  over 
matters  which  concern  their  happiness.  He  invites 
attention  ;  when  he  obtains  it  he  appears  to  admire,  to 
wonder,  to  doubt ;  at  length  to  insinuate  ;  and  as  surely 
as  he  gains  attention  he  will  by  his  astonishing  powers 


250  THE    FIRST    SIN. 

of  reasoning  pollute  the  fancy  and  imagination  ;  then 
the  judgment  ;  then  the  conscience  ;  then  the  affections  ; 
and  make  the  unwary  disputant  his  prey  !  Can  you 
cope  with  such  an  enemy  of  unparalleled  craft  ?  Ac- 
cording to  the  Scriptures,  he  is  that  enemy  who  made 
war  in  heaven,  and  then  seduced  legions  of  angels,  holy 
spirits,  from  their  allegiance  ;  having  thus  transformed 
them  into  his  own  likeness,  he,  with  the  whole  apostate 
tribe,  were  banished  from  heaven  into  hell.  God  suffers 
him,  however,  to  wander  to  and  fro  over  the  earth  and 
in  the  air  ;  for  he  is  denominated  the  "  prince  of  the 
power  of  the  air  who  worketh  in  the  children  of  diso- 
bedience." He  is  still  denominated  the  Serpent,  the 
Deceiver  of  mankind,  a  liar  from  the  beginning.  As 
occasion  suggests  he  acts  the  roaring  lion,  or  transforms 
himself  into  an  angel  of  light.  Are  you  able  to  stand 
a  contest  with  one  who  is  so  subtle  and  insidious  ? 

These  spirits  of  darkness  are  possessed  of  uncommon  ca- 
pacities, of  most  subtle  sagacity,  of  extensive  knowledge 
and  enormous  power  and  influence  ;  and  all  this  enormous 
power  and  craft  they  employ  to  effect  the  destruction 
of  mankind.  They  desi)air  of  ever  being  delivered 
from  torment,  and  therefore  in  their  malice  and  enmity 
against  God  and  all  goodness,  they  aim  at  producing 
confusion  and  mischief  in  the  world  ;  if  possible,  to 
subvert  the  throne  of  the  Almighty.  And  no  doubt 
his  experience  in  the  acts  of  fraud  and  subtlety  for 
almost  six  thousand  years  must  contribute  to  render 
him  still  more  a  successful  and  accomplished  deceiver. 
Can  you  enter  the  lists  with  such  an  adversary  ? 

When  or  where,  do  you  ask,  does  this  enemy  make 
havoc  of  wretched  mankind  ?  In  all  the  dark  deeds 
which  have  cursed  the  world  ;  and  perhaps  even  now. 


THE    FIRST    SIN.  251 

poor  sinner,  you  are  under  his  subtle  influence,  so  soft 
and  gentle,  that  you  cannot  discern  him.  He  is  not  apt 
to  use  violence  with  you  since  you  take  sides  with  sin  ; 
he  only  wants  joii  to  persevere  in  sin  till  he  may  take 
you  to  himself.  And  you  are  very  much  corrupted,  and 
your  corruption  is  the  stronghold  of  Satan,  of  which 
he  avails  himself  ;  and  under  which  he  conceals  himself 
that  he  may  lead  you  gently  down  the  broad  path  to 
ruin. 

This  enemy  has  even  been  so  successful  as  to 
make  it  unfashionable  with  mankind  to  believe  in  his 
existence.  So  he  persuades  the  infidel  ;  so  he  cheats 
the  philosopher  ;  so  he  infuses  security  into  the  sinner. 
This  is  his  own  subtle  device.  So  far,  he  has  gained  his 
point  ;  and  so  he  works  in  the  dark  and  avoids  suspicion. 
O,  for  such  a  warning  voice  as  that  on  Horeb's  toj), 
when  the  trump  of  God  waxed  louder  and  louder  to 
warn  mankind  of  war,  to  warn  the  unwary  against  that 
base  enemy  who  continueth  to  work  with  signs  and  lying 
wonders  and  all  deceivableness  of  unrighteousness. 
"  Our  Father,  lead  us  not  into  temptation  !" 

Finally,  let  us  embrace  the  arm  of  our  Deliverer  to 
lead  us  safely  through  this  evil  world  of  trouble,  temp- 
tation and  danger — "the  seed  of  the  woman."  He,  the 
noblest  descendant  of  Eve  who  has  bruised  the  monster's 
head.  Blessed  woman!  object  of  reproach,  as  having 
committed  the  first  crime,  introducing  to  all  our  woe — 
source  of  sin  and  misery,  and  yet  the  source  of  all  our 
bliss.  For  this  all  generations  shall  call  thee  blessed. 
By  thee  "  to  us  a  son  is  born — a  child  is  given,  whose 
name  shall  be  called  Wonderful,  the  Mighty  God,  the 
Prince  of  Peace." 


252  THE    FIRST    SIX. 

By  the  marvelous  grace  and  strength  of  our  Divine 
Deliverer  let  us  take  up  arms  against  the  destroyer. 
What  a  holy  and  lasting  war  is  this,  in  which  the  whole 
seed  of  the  woman  are  engaged  against  the  serpent  and 
all  his  seed.  Where,  brethren,  is  your  hreast-])late  of 
righteousness  ?  (you  need  it)  ;  your  shield  of  faith  ? 
helmet  of  salvation  ?  sword  of  the  Spirit '?  This  is  the 
armor  of  God  which  alone  is  effectual.  / 

Guard,  we  pray  you,  against  all  thoughts  and  insinu- 
ations of  injustice  in  Deity  in  visiting  you  with  the 
consequences  of  your  parents'  crimes.  "  Be  still,  and 
know  that  the  Lord,  He  is  God."  "  Shall  not  the  Judge 
of  all  the  earth  do  right  ?"  Never  controvert  evident 
facts  because  they  are  mysterious  ;  and  never  pretend  to 
fathom  the  infinite  depths  of  the  Almighty's  wisdom. 
Guard,  we  pray  you,  against  imposing  appearances  of 
beauty  and  pleasantness,  for  it  is  golden  fruit  which  is 
employed  as  the  bait  of  temptation.  Guard  against  the 
excursions  of  fancy,  the  extravagance  of  imagination 
and  the  violence  of  animal  affection  ;  for  these  are  first 
polluted  by  the  Serpent's  breath,  and  hurry  on  to 
crime. 

Let  your  taste,  your  appetite,  your  eyes,  your  ears  be 
guarded,  lest  they  become  the  inlet  of  iniquity.  Touch 
not,  taste  not,  handle  not,  lest  you  be  tempted  to  eat 
forbidden  fruit.  Gaze  not  on  unlawful  objects,  lest 
desire  be  infiamed  and  prompt  you  to  criminal  action. 
And  especially  plead  the  Covenant  of  Grace  by  suppli- 
cation and  prayer  for  defence  against  your  adversary. 
O,  how  imminent  our  danger  till  we  are  guarded  by 
covenant  Mercy  !  Vain  are  all  your  efforts  against  the 
enemy,  without  an  interest  in  that.  But  here  no  ser- 
pent can  scale  the  walls  of  this  Everlasting  Covenant. 


THE    FIRST    SIN.  253 

By  tills  we  stand  on  ;i  foundation  wliicli  is  immovable, 
and  gain  a  summit  which  is  inaccessible  to  our  foe  ! 
"  Now  to  Him  who  is  able  to  keep  us  from  falling,  and 
to  present  us  spotless  before  the  throne  of  His  glory  " 
be  our  prayers  and  adorations  directed  evermore. 

/  Amen. 


ANIMAL  NATURE  THE  SEAT  OF  SIN. 


Roin,  7  :  8.  "  For  1  know  that  in  me  (that  is,  in  my  flesh), 

DWELLETH    NO   GOOD   THING." 


There  is  no  fact  more  seriously  to  be  regarded  or 
more  carefully  to  be  impressed  upon  our  minds  than 
this,  that  there  are  very  numerous  and  very  powerful 
enemies  who  have  conspired  against  our  peace  and  liap- 
piness.  There  are  millions  of  fallen  and  malignant 
spirits  who  occupy  the  airy  regions,  who  have  contracted 
the  most  bitter  envy  and  jealousy  against  mankind,  and 
who  employ  the  most  profound  subtlety  and  art  to 
seduce  us  into  sin  and  ruin.  They  are  denominated 
tlirones  and  dominions,  principalities  and  powers,  and 
spiritual  wickedness  in  high  places  ;  spirits  that  work  in 
the  cliildren  of  disobedience. 

The  means  and  instruments  which  they  employ  for 
our  seduction  are  the  world,  and  the  things  which  are  in 
the  world.  Here  are  objects  which  are  calculated  to 
beguile ;  here  are  riches  and  honors  and  pleasures 
which  attract  the  eye,  which  excite  the  appetite,  and 
mislead  the  understanding  ;  and  alas  !  our  animal  pas- 
sions are  already  cori-upted,  and  therefore  are  fit  for  the 


250  ANIMAL    NATURE    THE    SEAT    OF    SIN. 

delusive  operations  of  Satan  and  the  world.  Alas  ! 
they  accord  with  the  suggestions  of  Satan  ;  they  predis- 
pose the  heart  in  favor  of  the  world.  I  call  your 
attention  to  explanatory  matter,  and  to  the  dangers  to 
which  we  are  exposed  from  the  corruption  of  animal 
nature. 

I.  Explanatory  matter. 

The  word  "  flesh,"  has  various  significations  ;  all 
founded,  however,  on  the  same  original  meaning.  Some- 
times it  signifies  the  dispensation  of  the  Old  Testament, 
because  it  was  attended  with  so  mlich  bodily  service. 
(Gal.  3  :  S)  :  "  Are  ye  so  foolish,  having  begun  in  the 
Spirit,  are  ye  now  made  perfect  by  the  flesh  ?"  Some- 
times the  external  or  bodily  appearance,  with  regard  to 
which  the  apostle  observes  (2  Cor.  5,  16)  :  "Henceforth 
know  we  no  man  after  the  flesh  ;  yea,  though  we 
have  knovvn  Christ  after  the  flesh,  yet  now  hencefoi'th 
know  we  him  no  more."  Sometimes  figuratively,  it 
denotes  what  is  soft  and  tender,  as  (Ezekiel  11,  19)  :  "I 
will  take  the  stony  heart  out  of  their  flesh  and  will  give 
them  an  heart  of  flesh."  In  this  place  it  signifies  the 
animal  nature  of  man  polluted  by  transgression,  and 
includes  all  the  animal  aifections,  appetites  and  passions, 
which  have  diffused  their  malignant  influence  through 
the  whole  man,  and  operated  as  the  sorest  enemies 
to  our  peace  and  happiness. 

Man  is  represented  in  Scripture  as  possessed  of  a  three- 
fold nature,  as  to  his  natural  character.  First,  an  intelli- 
i/ent  spirit,  the  seat  of  reason  and  memory,  judgment  and 
conscience.  Secondly  a  body  of  curious  texture,  and 
most  artful  subtle  organization.      The  union    of  these 


ANIMAL  NATUHK  THE  SEAT  OF  SIN.        257 

two  is  <lei)en<Ient  upon  an  animal  life.  Various 
passions  and  propensities  and  appetites,  not  depend- 
ing on  either  spirit  or  body  separately  considered, 
are  founded  in  the  vitative  connection  })etween  tlieni. 
This  appears  to  have  been  the  idea  of  the  apostle  in 
1  Thes.  5  :  23  :  "  The  very  God  of  peace  sanctify  you 
wholly,  and  I  pray  God  your  whole  spirit  and  soul  and 
body  be  preserved  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ."  Here  he  speaks  of  a  rational  spirit, 
an  animal  soul,  and  a  material  body.  Indeed  this  mode 
of  considering  the  constituent  parts  of  our  nature,  will 
enable  us  to  give  an  easy,  beautiful,  and  consistent  in- 
terpretation of  the  apostle's  doctrine  in  relation  to  the 
conflict  between  the  flesh  and  the  sj)irit. 

This  animal  soul  of  man  we  are  disposed  to  consider 
the  primari/  and  principal  seat  of  our  corruption.  The 
body  is  indeed  contaminated,  but  it  arises  from  the 
diffused  influence  of  the  animal  soul.  The  intelligent 
spirit  is  corrui)ted,  but  its  reason,  its  judgment,  its  con- 
science, have  become  swayed  and  biased  and  perverted 
through  the  instrumentality  and  influence  of  the  animal 
affections. 

Without  going  farther  into  an  attempt  philosophi- 
cally, to  analyze  the  constituent  parts  of  our  nature,  we 
would  observe,  that  the  animal  passions  or  lusts  of  the 
flesh  are  exceedingly  numerous  and  dangerous.  (See  Gal. 
T)  :  10.)  "Now  the  works  of  the  flesh  are  manifest,  which 
are  these  ;  adultery,  fornication,  uncleanliness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance,  emulations, 
wrath,  strife,  seditions,  heresies,  envyings,  murders, 
drunkenness,  revellings,  and  such  like,  of  the  which  I 
tell  you  before,  as  I  have  also  told  you  in  time  past,  thai 
they  which  do  such  things  shall  not  inherit  the  kingdom 


258  ANIMAL    NATURE    THE    SEAT    OF    SIN. 

of  God.  But  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  meekness, 
temperance.  And  they  that  are  Christ's  have  crucified 
the  flesh  with  the  affections  and  lusts." 

II.  The  dangers  to  which  we  are  exposed  from  the 
corruption  of  animal  nature. 

It  was  through  animal  propensity  our  frst  parents 
sinned.  It  is  hard  to  conceive  how  their  minds  could 
have  been  so  deluded  in  any  way  but  by  the  instrumen- 
tality and  influence  of  appetite.  It  was  this  that  per- 
verted the  judgment  and  induced  our  unhappy  mother 
to  imagine,  that  there  would  be  extraordinary  gratifica- 
tion in  tasting  of  the  forbidden  tree  ;  it  was  this  that 
led  to  unbelief,  discontent,  and  presumption  ;  to  rebel- 
lion, base  and  foul  revolt.  Thus  lust,  having  conceived, 
brought  forth  sin  ;  and  sin,  being. finished,  brought  forth 
death.  The  iniquity  which  thus  originated  in  animal 
nature,  diffused  its  pollution  over  the  rational  mind  ;  the 
understanding,  memory,  imagination  and  conscience 
being  darkened  and  perverted  thereby. 

This  animal  corruption  is  prop)agated  to  all  their 
posterity,  and  belongs  to  our  nature  at  the  first  moment 
of  our  existence.  Our  rational  spirit  is  not  begotten 
like  our  animal  frame,  but  is  the  immediate  gift  of 
God,  who,  it  is  said,  "  formeth  the  spirit  of  man  within 
him  ;"  and  therefore  receives  its  pollution  through  con- 
nection with  the  animal  body.  Our  animal  part,  being 
begotten,  we  have  the  same  corrupt  affections  with  our 
parents.  These  corrupt  affections,  once  begotten  in 
our  natures,  are  parts  of  our  being  ;  and  thus  born 
within   us,   are  intimately  incorjjorated  with  our  native 


ANIMAL  NATURK  THK  SEAT  OF  SIN.        2.59 

character,  and  nothing  can  be  more  difficult  to  eradi- 
cate, "  Can  the  Ethiopian  change  his  skin,  or  the  leoj>ard 
his  s}3ots  ?  then  may  ye  also  do  good  that  are  accustomed 
to  do  evil." 

Experience  and  observation  prove,  how  easily  cor- 
rupt affections  will  pervert  the  understanding  and  the 
conscience.  Are  we  passionately  fond  of  a  forbidden 
object  ?  how  readily  do  we  suspend  the  decision  of  our 
judgment,  how  vigorously  do  we  go  in  quest  of  argu- 
ments to  justify  a  criminal  deed  ;  how  artfully  do 
we  explain  away  all  the  objections  that  lie  in  our 
way  ;  how  soon  will  judgment  and  conscience  even 
come  over  to  the  side  of  our  wishes  and  vindicate 
our  lusts.  We  find  it  too  hard  to  sin  in  direct  oppo- 
sition to  the  pointed  decisions  of  our  reason,  and  the 
severe  remonstrances  of  conscience,  and  the  dreadful 
authority  of  God  ;  and  therefore  we  must  first  pervert 
these  decisions,  and  allay  this  remonstrance,  and  ex- 
plain away  this  authority  that  we  may  sin  more  freely. 
And  this  is  accomplished  by  enlisting  our  reason  and 
our  conscience  on  the  side  of  error.  Thus  the  igno- 
rance that  is  in  us  comes,  in  a  great  degree,  through 
the  hardness  of  our  hearts.  Not  liking  to  retain  God 
in  our  knowledge,  our  foolish  heart  is  darkened,  and 
professing  ourselves  to  be  wise  we  become  fools.  Thus 
our  passions  operate,  and  thus  our  interests  produce  a 
prejudice.  And  it  is  dangerous  even  to  rely  on  the 
oath  of  a  man,  in  a  case  where  his  interests,  passions, 
desires,  and  pleasures  are  concerned.  How  great  our 
danger  then,  since  even  our  judgments  and  our  con- 
sciences are  to  be  suspected  of  error  in  cases  when 
animal  lusts  crave  indulgence. 

Certainly,   reason    and    conscience    require  a   Divine 


200  ANIMAL    NATURE    THE    SEAT    OP    SIN, 

illumination  and  renewal,  before  they  can  effectually  aid 
us  in  a  conflict  with  animal  passions.  No  doubt  they 
may  for  a  season  keep  us  back  from  gross  transgressions, 
but  if  carnal  nature  plead  strongly  and  constantly,  they 
will  at  length  yield  to  the  Destroyer.  No  doubt,  as 
reason  and  judgment  belong  to  the  intelligent  spirit, 
and  are  therefore  the  superior  faculties  of  our  nature, 
they  are  worthy  of  cultivation  and  care  ;  and  yet  they 
can  never  be  so  cultivated  as  that,  by  their  own  vigor, 
they  can  counteract  or  subdue  the  animal  affections. 
The  philosopher,  the  moralist,  the  Pharisee,  all  will  fall 
victims  in  some  form  or  other  to  the  force  of  passion 
and  appetite  except  they  become  enlightened  and  re- 
newed by  the  Spirit  of  God.  Yea,  persons  of  deep  con- 
viction and  concern  of  mind,  have  returned  to  their 
former  course  of  sensuality  and  vice,  through  force  of 
unsanctiiied  animal  pro]>ensities.  How  severe  then 
must  the  conflict  be,  in  which  we  cannot  hope  to  succeed, 
except  we  become  created  anew  in  Christ  Jesus. 

The  force  of  animal  nature  in  the  pious  even,  is 
such  that  as  long  as  life  endures,  they  are  in  a  state  of 
moral  imperfection  and  infirmity.  Let  no  one  inquire 
whence  the  necessity  that  dooms  us  to  this  sad  predica- 
ment. The  necessity  arises  not  primarily  from  the 
condition  of  the  intelligent  si)irit  enlightened  and  sancti- 
fied by  grace,  for  fain  would  that  spirit  soar  above  all 
animal  corruptions  and  gratifications,  and  take  its  man- 
sion near  the  holy  throne  of  God.  But  that  spirit 
which  seeks  to  be  disenthralled  from  sin,  is  yet  con- 
nected with  animal  nature  which  holds  it  back,  and 
thence  results  the  mourning  and  lamentations  of  the 
children  of  God. 

Yea,  that   animal   frame,  which    is  the   body  of  sin. 


ANIMAL    NATIKE    THE    SEAT    OF    SIX.  261 

has  so  much  sinful  ajtijetite  incorporated  with  it,  that 
nothing  short  of  death,  (which  is  the  dissolution  of 
animal  nature,)  will  effect  the  perfect  deliverance  of 
the  spirit.  Does  any  one  ask  how  death  can  be  our 
deliverer  from  sin?  The  answer  is  easy.  The  animal 
nature  is  the  primary  seat  of  corruption,  and  the  one 
remains  as  long  as  the  other.  Does  death  dissolve 
the  animal  constitution  ?  the  stronghold  of  iniquity  is 
then  entirely  overcome,  and  the  sanctified  spirit,  which 
had  panted  for  deliverance,  is  disengaged  from  its 
shackles  ;  and  passes  unmolested  to  the  perfect  service 
and  perfect  enjoyment  of  its  God.  O  then,  our  danger  is 
in  being  driven  away  by  animal  propensities,  since 
nothing  but  death  itself  can  extinguish  them  !  Indeed, 
our  whole  frame  is  so  polluted  that  its  entire  structure 
must  be  dissolved  in  death,  and  reorganized  in  the 
resurrection  in  order  to  partake  of  the  happiness  of 
paradise. 

Hence  those  strong  expressions  of  Paul  in  relation 
to  the  conflict  between  his  spiritual  and  animal  nature, 
and  which  cannot  be  well  understood  upon  any  other 
principle.  A  sanctified  spirit  is  in  conflict  with  a  corrupt 
animal  soul.  Rom.  7  :  15,  24.  "  For  what  I  would  that 
do  I  not,  but  what  I  hate  that  do  I.  Now  then  it  is  no 
more  I  that  do  it,  but  sin  that  dwelleth  in  me.  For  I 
know  that  in  me,  (that  is,  in  m}'  flesh,)  dwelleth  no  good 
thing,"  &c.  "  For  I  delight  in  the  law  of  God  after  the 
inward  man  :  but  I  see  another  law  in  my  members 
warring  against  the  law  of  my  mind  and  bringing  me 
into  captivity  to  the  law  of  sin  which  is  iu  my  members. 
O  wretched  man  that  I  am  !  who  shall  deliver  me  from 
the  body  of  this  death  ?"  And  O  !  if  this  holy  apostle 
of  the  Gentiles,  who  so  far  exceeded  the  generality  of 


262  ANIMAL    NATURE    THE    SEAT    OF    SIN. 

Christians  in  humility,  holiness,  disinterestedness  and 
ardent  desire  of  perfect  holiness,  was  doomed  to  mourn 
over  so  many  bad  propensities  of  the  animal  soul,  how 
great  is  our  danger  if  we  seek  not  the  grace  of  God  that 
we  may  succeed  in  the  laborious  conflict ! 

See  finally  with  what  earnestness,  and  zeal,  and 
benevolence  he  has  enjoined  us  to  fight  against  animal 
nature,  by  attending  to  the  sujoerior  faculties  of  judg- 
ment, understanding  and  conscience.  Gal.  5:16.  "Walk 
in  the  Spirit  and  ye  shall  not  fulfill  the  lusts  of  the  flesh. 
For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh,  and  these  are  contrary  the  one  to  the 
other,  so  that  ye  cannot  do  the  things  that  ye  would," 
&c.  (Rom.  8  :  1.)  "The  carnal  mind  is  enmity  against 
God,"&c.  (Gal.  6:  7,  8.)  "Be  not  deceived  ;  God  is  not 
mocked,  for  whatsoever  a  man  soweth,  that  shall  he 
also  reap.  For  h«  that  soweth  to  the  flesh,  shall  of  the 
flesh  reap  corruption,  but  he  that  soweth  to  the  Spirit 
shall  of  the  Spirit  reap  life  everlasting."  (Rom.  8  :  13.) 
"  If  ye  live  after  the  flesh  ye  shall  die,  but  if  ye,  through 
the  Spirit,  do  mortify  the  deeds  of  the  body,  ye  shall 
live."  (2  Cor.  7  :  1.)  "  Having  therefore  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves  from  all  filthi- 
ness  of  the  flesh  and  spirit,"  &c.  (Rom.  8:1.)  "There  is 
therefore  now  no  condemnation  to  them  which  ai'e  in 
Christ  Jesus,  who  walk  not  after  the  flesh,  but  after 
the  Spirit."  (Rom.  8  :  9.)  "  They  that  are  in  the  flesh 
cannot  please  God  ; "  i.  e.,  those  who  yield  to  the  force 
of  animal  affections  habitually  and  willingly,  and  thus 
make  their  reason,  judgment  and  conscience  subservient 
to  the  flesh  must  surely  be  miserable  forever,  for  their 
rational  spirit  is  thereby  so  polluted  that  they  can 
never  be  prepared  for  the  obedience  and  bliss  of  the 


ANIMAL    NATUl^E    THE    SEAT    OF    SIN.  263 

heavenly  world.  It  was  undoubtedly  a  sense  of  the 
danffer  to  which  mankind  were  exposed  of  committing 
themselves  entirely  to  the  misrule  of  an  animal  nature, 
that  drew  forth  such  tender  and  affecting  exhortations. 

We  conclude  with  a  few  directions. 

1.  Be  not  surprised  at  the  doctrine  of  a  rational  spirit 
and  an  animal  soul  in  man,  which  have  a  perpetual  con- 
flict with  each  other.  This  animal  soul  we  possess  in 
common  with  the  brute,  which  is  governed  altogether 
by  appetite,  and  finally  dies.  Accordingly  Solomon 
says,  Eccl.  3 :  19.  "  That  which  bef alleth  the  sons  of  men 
befalleth  the  beasts  ;  even  one  thing  bef  alleth  them:  as 
the  one  dieth,  so  dieth  the  other  ;  yea,  they  have  all  one 
breath;  so  that  a  man  hath  no  pre-eminence  above  a  beast. 
All  go  unto  one  place  ;  all  are  of  the  dust,  and  all  turn  to 
dust  again."  And  when  he  discriminates  between  the 
rational  spirit  of  man  and  the  animal  soul  of  a  beast,  he 
says,  "Who  knoweth  the  spirit  of  man  that  goeth 
upward,  and  the  spirit  of  the  beast  that  goeth  downward 
to  the  earth."  And  O,  how  lamentable  if  by  suffering 
ourselves  to  be  governed  by  our  appetites,  we  assimilate 
ourselves  to  the  beasts,  and  thereby  pollute  and  debase 
the  rational  spirit  which  cannot,  without  Almighty 
power,  be  released  from  its  influence  in  this  life,  and 
if  not  released  in  this  life  will  not  be  released  for 
ever. 

2.  Remember  in  all  your  actions  your  obligation  to 
conform  to  the  superior  faculties  of  your  nature,  reason 
and  conscience.  Your  animal  nature  is,  indeed,  very 
serviceable  to  your  welfare  ;  but  it  was  never  intended 
by  our  Creator  that  its  passions  and  appetites  should  be 


264  ANIMAL    NATURE    THE    SEAT    OF    SIN. 

our  guide,  or  have  dominion  over  us  ;  but  on  tlie  other 
hand  that  they  should  be  reguhited,  restrained  and 
ruled  by  reason  and  by  conscience.  Tf  then  we  suffer 
the  inferior  faculties  to  UBurp  dominion  over  reason  and 
conscience,  they  tyrannize  over  us  to  our  destruction  ; 
reason  and  conscience  will  at  length  be  so  debased,  de- 
graded and  weakened,  as  to  fall  in  and  side  with  appe- 
tite, and  the  whole  soul  will  become  a  sink  of  disorder, 
confusion  and  turpitude. 

'4.  Alas  !  this  subjugation  of  reason  and  conscience 
to  animal  appetite  and  passion,  has  already  taken  place  ; 
and  our  natures  are  defiled  by  lusts. 

We  must  pity  and  console  the  poor  believer  whose 
reason  is  become  enlightened  and  sanctified,  who  mourns 
over  the  defilement  of  his  heart,  and  consequently  has 
taken  up  arms  against  sinful  nature,  and  is  resolved 
that  reason  and  conscience  shall  control  his  fiesh.  O 
what  resolution  is  required  on  your  part  !  O  what  per- 
severance and  watchfulness !  O  wdiat  a  constant 
dependence  is  to  be  exercised  on  grace  !  We  must 
pity  the  poor  sinners  too,  who  are  constantly  propelled 
by  the  force  of  appetite  ;  who  are  driven  by  their  carnal 
inclinations  into  almost  every  kind  of  criminal  indul- 
gence ;  whose  reason  is  blindfolded  ;  whose  conscience  is 
seared.  Having  resigned  themselves  to  animal  nature, 
to  avarice,  ambition,  lust  and  revenge,  they  have  thrown 
themselves  into  the  middle  of  a  torrent,  against  which 
they  sometimes  faintly  struggle,  but  the  impetuosity  of 
the  stream  bears  them  along.  Without  Almighty  grace, 
they  will  not  strive  nor  subdue  their  enemies,  and  will 
not  be  undeceived  until  the  light  of  eternity  unfolds 
their  destiny. 


ANIMAI,    NA'IIRE    TIIK    SKA'l'    OF    SIN.  205 

4.  (),  hrellirt'ii,  do  you  strive  V  Have  you  engaged 
in  the  conflict  V  Is  your  reason  enlightened  to  perceive 
its  necessity  'i  Is  your  conscience  so  impressed  that  you 
are  miserable,  unless  you  obtain  the  victory  over  your 
hearts  ?  Have  you  fled  to  Jesus  for  help  against  your 
foes,  and  do  you  do  it  daily  ?  I  can  promise  you  no 
resjjite  from  this  warfare  while  you  are  inhabitants  of 
flesh  ;  but  Jesus  can  help  you,  strengthen  you,  and  com- 
fort you  amid  all  your  toils.  With  God  on  your  side, 
you  shall  overcome,  though  a  thousand  evil  spirits  avail 
themselves  of  your  carnal  appetites  to  seduce  you  ;  and 
let  Divine  promise  encourage  you.  You  shall  gain 
more  and  more  ascendance  and  triumph  until  death 
(which  you  consider  your  enemy)  will  slay  all  your 
enemies  by  dissolving  your  animal  nature,  and  so 
disenthrall  your  rational  spirits,  panting  for  immor- 
tality. 

5.  Be  careful,  however,  that  your  religion  do  not 
consist  in  bare  animal  emotion.  If  Satan  cannot  decoy 
you  into  absolute  indulgence,  he  may  so  operate  on 
your  animal  nature,  as  to  produce  the  semblance  of 
religious  affections.  Your  fears,  hopes,  sympathies  and 
antipathies  may  be  so  excited  as  that  you  shall  think  you 
are  governed  by  reason  and  religion,  when  all  is  nothing 
but  animal  commotion.  Indeed,  as  we  are  possessed  of 
such  animal  natures,  we  are  exceedingly  liable  to  decep- 
tion in  this  respect.  Be  cautious,  therefore,  that  your 
minds  be  properly  enlightened  ;  that  your  piety  may  be 
rational,  sober,  uniform,  as  well  as  sincere  and  ardent  ; 
that  while  you  do  not  split  ui)on  the  rock  of  a  cold, 
heartless,  lifeless  profession,  you  may  not  advance  to 
the  gulf  of  fanaticism. 


2(36  ANIMAL    NATURE    THE    SEAT    OF    SIN. 

6.  Finally,  be  not  discouraged  because  you  must  die.  If, 
by  the  grace  of  God,  you  can  only  maintain  ascendancy 
over  corru})t  ajipetite,  and  keep  your  spirits  pure  from 
the  overpowering  influence  of  sordid  passion,  then  your 
spirits  will  be  prepared  for  perfect  glory  ;  and  the  body 
of  flesh  which  has  so  long  maintained  the  conflict 
will  gradually  lose  its  vigor  in  the  warfare,  and  at 
length  drop  into  the  dust,  and  there  be  purified  from  its 
contamination  ;  and  the  rational  and  immortal  spirit, 
released  from  the  body  of  sin,  wing  away  its  triumphal 
flight  to  that  pure  kingdom  into  which  flesh  and  blood 
shall  never  enter. 

Only  watch  and  strive,  and  through  the  grace  of  God 
you  will  succeed  ;  for  "  Who  shall  lay  anything  to  the 
charge  of  God's  elect  ?  It  is  God  that  justifieth  ;  who 
is  he  that  condemneth  ?  It  is  Christ  that  died,  yea, 
rather,  that  is  risen  again,  who  is  even  at  the  right  hand 
of  God,  who  also  maketh  intercession  for  us."  "  For  I  am 
persuaded  that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other  creature 
shall  be  able  to  separate  us  from  the  love  of  God  which 
is  in  Christ  Jesus  our  Lord."     Amen. 


NATURAL  ABILITY. 


Ezck.   18:  30,  31.    "Repent  and  tukn   yourselves   fkoiM 

ALL   YOUR  TRANSGRESSIONS  ;    SO   INIQUITY   SHALL     NOT    BE    YOUR 

RUIN.    Cast   away    from   you    all    your   transgressions  ; 

AND   MAKB    YOU   A  NEW    HEART    AND   A   NEW   SPIRIT  ;    FOR   WHY 
WILL   YE   DIE,    O   HOUSE   OP    ISRAEL  ?" 


Long  has  the  church  been  distracted  by  conflicting 
o})inions  on  the  subjects  of  man's  natural  ability,  and  of 
co-operation  with  God  as  to  his  own  salvation.  Some 
appear  to  think  that  such  is  our  state  of  degeneracy,  it 
is  utterly  impossible  for  us  to  act  any  effectual  part  in 
our  own  deliverance,  and  that  Divine  grace  does  every- 
thing ;  and  in  such  a  manner  that  we  can  do  nothing  at 
all  ;  that  the  Spirit  of  God  touches  and  moves  the 
springs  of  action  in  so  immediate  and  irresistible  a 
manner,  as  violently  or  coercive) y  to  bear  down  all  our 
agency,  and  to  supersede  all  our  exertion  and  the  use  of 
means. 

On  the  other  hand,  some  have  asserted  such  an  un- 
restricted and  uninfluenced  freedom  of  will,  and  such 
an  amount  of  moral  ability  and  independent  power,  as 
may  be  justly  thought  to  derogate  from  the  grace  and 
sovereignty  of  God. 


268  NATURAI,    ARILITY. 

It  inakt's  little  difference  what  men  may  think  on  any 
subject  they  know  nothing  about,  without  the  light  of 
Divine  truth.  When  brought  to  this  standard,  both 
these  opinions  are  wrong.  On  these  subjects  we  should 
be  exceedingly  careful  that  we  do  not  explain  away  the 
sovereignty  of  God,  nor  the  free  agency  of  man.  Both 
are  clearly  revealed  in  the  word  of  God,  both  are 
strongly  illumined  by  the  improved  light  of  reason  ; 
both  are  to  be  inculcated  in  their  proper  relation,  and 
in  their  proper  time  and  place,  without  nicely  balanc- 
ing forces  according  to  our  own  ideas  of  the  fitness 
of  things.  We  are  in  danger  of  impairing  the  honor  of 
God,  when  we  advocate  the  one  so  as  to  intrench  upon 
the  other  ;  and  this  danger  arises  from  our  inacquaint- 
ance  with  ourselves  and  with  the  Scriptures,  by  which 
there  is  a  mystery  thrown  over  the  whole  subject  ;  and 
so  long  as  it  remains,  we  are  liable  both  to  be  mistaken 
and  to  be  misunderstood.  There  may  be  some  who 
by  advocating  the  free  agency  of  man  are  led  into 
error  in  regard  to  the  sovereign  agency  of  God,  so  that 
while  they  boast  of  the  former,  they  may  at  the  same 
time  entertain  opinions  derogatory  to  Divine  grace  ; 
but  we  fear  that  there  are  some  who,  by  insisting  upon 
reliance  on  Divine  sovereignty  alone,  are  tempted  to  un- 
derrate the  agency  of  man  in  the  matter  of  his  own  salva- 
tion, thus  relieving  him  in  a  measure  from  responsibility. 

In  our  discussion  of  this  point,  we  shall  strive  to  pre- 
sent it  in  the  light  W'e  have  derived  from  the  word  of 
God,  and  then  consider  the  subject  of  natural  ability. 

I.  For  the  true  understanding  of  the  whole  matter, 
we  must  not  lose  sight  of  the  fact  that  man  in  his 
fallen  estate  is  yet  clothed  with  natural  ability.     He  is 


NATTTRAI.    ABIM'IY.  269 

not  a  stick,  nor  a  stone,  nor  an  irresponsible  machine  ; 
but  he  is  an  intelligent,  accountable,  free  moral  agent 
who  can  rightfully  be  held  to  account  by  the  Searcher  of 
hearts  for  his  thoughts,  words,  and  deeds.  Let  it  not 
be  supposed  that  we  intend,  to  contravene  the  doctrine 
commonly  received  in  orthodox  churches,  that  the 
Holy  Spirit  is  the  grand  efficient  cause  of  regeneration. 
He  is  the  author  of  this  work  exclusively.  No  power 
but  His  is  competent  to  effect  it.  The  wretched  sinner 
is  morally  impotent.  The  holy  Scriptures  have  decided 
in  the  clearest  manner  this  momentous  point.  Nay,  we 
concede  that  when  regeneration  is  considered,  not  in  the 
complex  sense  as  embracing  all  previous  or  concomitant 
exercises  of  the  awakened  sinner,  but  in  the  strict  sense 
of  a  work  divinely  performed,  the  sinner  is  to  be  con- 
sidered entirely  as  a  passive  recipient,  without  any  holy 
active  agency  in  the  work  which  is  performed  upon  him  ; 
and  as  one  destitute  of  all  moral  titness  for  it.  We  concede 
further,  that  there  are  no  moral  means,  no  good  efforts, 
no  useful  tendencies  which  the  sinner  will  employ  in  the 
way  of  selfish  action  which  are  necessarily  or  invariably 
connected  with  salvation.  For  since  he  is  under  the 
continuous  dominion  of  selfishness  and  sin,  what  ten- 
dency can  there  be  in  any  of  his  actions  to  contribute  to 
this  work  ?  His  means  of  grace,  when  employed,  are 
always  more  or  less  misemployed  ;  and  are  thus  more 
calculated  to  perpetuate  his  sinful  habits  than  to  effect 
any  alteration  for  the  better.  I  speak  of  them  as  used 
in  sepai'ation  from  the  blessing  of  God. 

All  this  is  conceded,  but  in  consistency  with  it  we 
contend  that  the  sinner  has  an  agency  to  exert,  of  infi- 
nite importance  to  himself.  View  him  as  a  creature  of 
C4od,  possessed  of  the  strong  instinctive  i)ropensity  of 


270  NATURAL    ABILITY. 

self-love,  which  does  not  mean  selfishness,  sighing  for 
happiness  and  abhorring  misery.  That  propensity  may 
be,  and  often  is,  by  the  blessing  of  God,  enlisted  suc- 
cessfully in  the  prosecution  of  the  means  of  grace.  It 
is  this  which  renders  him  suscei)tible  of  dee])  attention 
to  his  own  case,  and  force|  him  to  consider  the  import 
of  guilt  and  condemnation,  as  they  are  proved  to  rest 
upon  himself.  View  him  now  in  the  prosecution  of 
means.  A  concurring  agency  he  cannot  employ  in 
regeneration,  since  that  great  work  is  an  act  of  God  cre- 
ating the  heart  anew.  But  means  to  the  end  he  can, 
must,  and  does  employ  in  reading,  hearing,  reflecting, 
praying  ;  in  striving  for  perpetuating,  increasing  and 
deepening  the  conviction  that  he  is  a  condemned  sinner. 
At  some  period  in  such  use  of  means,  we  believe,  God 
puts  forth  His  regenerating  power,  I  know  that  means 
are  in  themselves  inadequate,  and  the  sinner's  use  of 
them  may  be  sinful  ;  but  then  they  have  been  pre- 
scribed by  God,  who  can  and  does  make  them  pow^erful. 
The  clay  used  by  Christ  to  open  the  eyes  of  the  blind, 
was  in  itself  utterly  useless  to  that  end  ;  but  because 
He  used  it,'  the  result  was  attained.  We  cannot  em- 
ploy means  that  we  may  jvidge  good,  and  that  God  has 
not  appointed,  with  any  success  ;  and  on  the  other  hand, 
we  may  freely  use  what  we  might  adjudge  the  most  un- 
seemly means,  provided  He  has  appointed  them  ;  for  it 
is  His  will  we  must  consult,  and  not  our  own  ;  it  is  His 
direction  by  which  we  must  abide,  and  by  no  invention 
of  our  ow'n.  The  sinner's  means  are  useless  in  them- 
selves, but  made  useful  by  the  blessing  of  God  ;  they 
may  be,  like  the  pool  of  Siloam  to  which  Christ  sent  the 
blind  man,  utterly  without  virtue  ;  but  because  He  sent 
him,  the  water  becomes  valuable  to  him  alone.     So  the 


NATURAL    ABILITY.  271 

means  of  conversion  are  valuable  for  that  end  only 
because  they  are  prescribed  by  God  ;  and  it  comes 
within  the  province  of  natural  ability  to  employ  them. 

The  sinner's  means  may  be  sinfully  used,  but  the 
sovereignty  of  grace  comes  in  to  comfort  me.  That 
sovereignty,  by  many  denied  and  derided  and  explained 
away,  comforts  me  :  for  grace  is  so  infinite  and  free,  so  un- 
influenced and  uncontrolled  by  the  sinner's  demerit  and 
imperfection,  that  it  can  sanctify,  bless,  and  make 
powerful  even  the  polluted  endeavor  of  a  polluted 
sinner.  Shall  I  then  give  up  that  sovereignty  of  grace, 
that  which  alone  supports  me  in  all  my  despondency, 
that  which  teaches  me  the  way,  and  the  only  consistent 
])rincii)le  on  which  God  can  hear  the  sinner's  cry  ?  If 
we  give  up  this  sovereignty  in  election  and  effectual 
calling,  we  also  give  up  regeneration  and  justification  ; 
we  sacrifice  the  only  remaining  princi])le  on  which  a 
holy  God  can  consistently  meet  the  unholy  sinner  in  his 
unholy  means,  unless  we  admit  that  the  unholy  sinner 
under  the  unholy  influence  of  his  heart  can  do  holy 
deeds.  But  this  can  never  be.  It  is  too  unreasonable, 
unphilosophical,  illogical  for  any  one  to  admit.  There 
must  then  be  such  sovereignty  in  God,  which  is  the  root 
of  the  distinguishing  doctrines  of  our  church  ;  and  for 
which  she  is  often  assailed  with  foul  reproach.  There 
must  be  this  sovereignty  in  grace,  or  the  weeping  sinner 
dies.  Grace  cannot  save  him,  but  in  the  exercise  cf  its 
sovereignty  blessing  his  poor  means.  Christ  cannot 
save  him,  if  the  holy  use  of  means  be  the  indispensable 
pre-requisite  to  his  acceptance.  Means  themselves  can- 
not save  him,  for  their  natural  tendency  by  themselves, 
is  to  end  in  delusion  and  death. 

But  I  go  further,  and  assert  that   man  has  an  agency 


2*72  XATURAL    ABILITY. 

in  his  own  reformation  besides  what  is  generality  under- 
stood to  consist  in  the  use  of  means.  He  has  agency 
not  only  in  the  means  of  regeneration,  but  in  regenera- 
tion itself  complexly  considered.  I  do  not  mean  that  in 
holy  exercises  he  co-operates  with  God  in  the  act  of 
His  regenerating  grace,  but  I  mean  that  as  the  con- 
victed sinner  had  agency  in  the  means  upon  which  God 
was  pleased  to  regenerate  him,  so  he  has  agency  in  all 
that  belongs  to  the  process,  the  progress  and  the  perfec- 
tion of  the  work.  All  along,  it  must  indeed  be  allowed, 
that  co-operative  grace  is  necessary  to  rescue  the  wicked 
heart  from  destruction,  distracted  as  it  is  by  sin  and 
selfishness  ;  therefore  the  strivings  of  the  Holy  Spirit 
are  necessary  to  repress  the  influence  of  selfishness,  to 
fix  the  mind  intensely  on  divine  things,  so  that  the 
natural  love  of  happiness  may  keep  the  mind  so  fixed, 
until  it  becomes  wholly  absorbed  in  the  conviction  of 
their  infinite  importance.  While  therefore  an  Almighty 
influence  is  required  to  renew  the  heart,  this  does  not 
supersede,  but  requires  the  use  of  means  on  the  part  of 
the  sinner  ;  nor  does  it  destroy  the  necessity  of  his  act- ' 
ing  in  the  whole  process  of  regeneration. 

II.  The  subject  of  natural  ability  is  thus  brought  be- 
fore us. 

But  what  is  natural  ability  ?  It  is  the  power  of  mind 
which  it  naturally  has  to  act  freely  upon  whatever 
comes  within  its  scope.  We  are  not  only  responsible 
for  the  right  use  of  this  but  we  are  equally  respon- 
sible for  the  moral  powers  of  heart  w^hich  are  lost 
by  our  own  fault,  by  our  own  depravity.  The  agency 
then  which  God  invokes,  is  that  which  our  own  natural 
powers    must    exert.      "  He])ent     and    turn     yourselves 


NATURAL    ABILITY.  273 

from  :ill  your  transgressions,  so  iniquity  shall  not  be 
your  ruin."  And  then  He  commands  that  you  per- 
form that  whole  work  which  is  implied  in  turning  to  the 
Lord.  "Cast  away  from  you  all  your  transgressions  ; 
and  make  you  a  new  heart,  and  a  new  spirit ;  for  why 
will  ye  die,  O  house  of  Israel  ?"  This  indicates  what  we 
are  bound  to  do,  and  for  the  non-performance  of  which 
what  we  are  bound  to  suffer,  because  entirely  to  blame. 

We  have  spoken  of  the  means  of  regeneration,  but  we 
require  more  than  means  ;  even  those  actings  of  soul 
which,  in  regeneration,  are  as  strugglings  to  the  birth. 
The  Almighty  stands  before  you,  and  demands  of  you 
in  earnest,  not  only  the  use  of  the  means,  but  the  per- 
formance of  the  work  itself.  What  process  is  it  then 
through  which  you  are  commanded  instantly  to  pass, 
and  which  He  enforces  upon  you  by  all  the  sanction  of 
His  awful  authority,  and  by  all  the  danger  and  penalties 
of  eternal  perdition  ? 

He  demands  in  earnest  that  you  make  Him  the 
supreme  object  of  your  love.  As  you  are  His  dependent 
creature,  deriving  all  your  advantages,  pleasures,  com- 
forts from  Him,  you  cannot  be  released  from  a  perfect 
and  perpetual  compliance  -sWth  His  will.  He  appeals 
moreover  to  your  self-love  which  naturally  disposes  you 
to  seek  the  deliverance  of  a  forfeited  soul.  Hitherto 
the  world  has  held  you  in  a  willing  bondage,  you  have 
chosen  it  in  place  of  your  Maker,  as  your  chief  good. 
To  turn  to  the  Lord  is  to  change  all  this  by  choosing 
Him,  His  service  and  His  glory,  in  preference  to  the 
world,  though  it  glitter  with  ten  thousand  splendors. 
You  have  natural  ability  for  this,  and  as  it  is  infinitely 
right  that  you  should  exert  it  in  this  direction,  every 
moment  of  failure  augments  your  guilt.     God  stands 


274  NATURAL    ABILITY. 

before  you,  and  by  His  inspired  truth,  opens  your  eyes 
to  see  the  difference  between  heaven  and  eai'th,  and  the 
result  of  choosing  either  as  your  portion.  This  poor 
world  on  which  you  have  doated  is  around  you,  and 
puts  on  all  its  charms  to  beguile  your  unsuspecting  soul  ; 
but  He  requires  you  to  choose  the  good  and  refuse  the 
evil.  Divine  truth  presses  upon  your  mind  with  irresist- 
ible authority  ;  the  scenes  of  judgment  and  eternity  are 
opened  to  your  eyes  ;  and  conviction  sinks  you  under 
the  realized  displeasure  of  Him  whose  wrath  you  feel 
to  be  a  consuming  fire,  whose  frown  is  worse  than  death. 
Now  at  such  a  period  of  conviction,  when  the  sinner 
feels  that  the  only  hope  is  in  sovereign  mercy,  the  spirit 
of  grace  probably  enables  him  to  change  his  choice,  to 
cast  himself  upon  the  unmerited  grace  of  a  sin-pardon- 
ing God,  and  to  rejoice  in  the  first  gleam  of  hope.  If 
not,  he  either  turns  back  to  the  full  power  of  his  own 
corruptions,  or  in  the  agony  of  desperation  becomes  his 
own  executioner.  At  any  rate,  such  is  the  period  when, 
if  ever,  the  convicted  becomes  the  converted  sinner. 

In  demanding  this  at  your  hands,  God  only  demands 
a  reasonable  duty  of  pressing  obligation.  Your  con- 
science recognizes  it  as  such,  and  depend  on  it,  God  is 
in  earnest,  and  requires  no  more  than  your  natural  ability 
can  render,  no  more  than  what  is  your  bounden  duty. 
But  you  plead  that  you  are  unable  to  perform  it.  You 
certainly  do  not  mean  that  you  have  not  the  natural 
ability,  for  it  is  by  that  very  ability  exerted  the  world 
and  the  things  of  the  world  are  endeared  to  you.  You 
are  simply  required  to  embrace  God,  with  that  natural 
ability  you  have  for  embracing  ;  and  to  let  the  world 
and  other  objects  go.  But  still  you  say  you  cannot. 
Now  God  sees  that  your  cannot,  means  your  will  not;  that 


NATURAL    ABILITY.  275 

your  inability  is  nothing  but  yonr  deep  depravity ;  and 
base  unwillingness  to  love  su})renieLy  the  Author  of  your 
being  and  your  daily  comforts  ;  on  account  of  which,  if 
Pie  were  to  recede  from  His  requirements,  and  relax  His 
righteous  law,  He  would  countenance  you  in  rebellion, 
and  encourage  you  to  press  still  further  your  unreason- 
able claims  upon  His  forbearance. 

Again  you  plead  that  grace  and  the  Almighty  Spirit 
alone  can  prevail  to  make  this  change  in  your  affections, 
but  this  plea  is  an  admission  that  you  are  so  much 
opposed  to  God  that  you  cannot  love  Him  nor  serve 
Him  as  you  are  bound.  What  is  this  but  emphasizing 
your  own  guilt  ?  Now  God  insists  that  it  is  your  duty, 
as  His  creature,  to  employ  your  natural  ability  for  love, 
in  the  service  of  loving  Him  supremely  ;  and  that  you 
must  not  wait  until  you  are  conscious  of  a  divine  oper- 
ation, since  you  are  bound  to  be  holy  without  it.  That 
is  a  fact  which  you  must  see  and  feel,  for  when  divine 
grace  operates,  it  will  operate  in  such  a  way  that  seeing 
and  feeling  shall  prompt  into  a  voluntary  change,  and 
your  choice  shall  be,  to  rebel  no  more.  Again  you  plead 
that  it  is  exceedingly  hard  to  give  up  the  world,  to  act 
contrary  to  your  own  taste  and  inclination,  and  to 
require  you  to  wage  a  ceaseless  war  against  all  your 
instincts  ;  but  God  again  rejoins  and  insists  upon  the 
work,  as  a  work  of  supreme  necessity  and  obligation  ; 
and  a  work  for  the  performance  of  which  no  new  facul- 
ties are  necessary,  only  the  employment  of  the  natural 
ability  you  already  have  ;  and  He  threatens  that  if  you 
dare  to  neglect  it,  the  terrors  of  the  law  are  fearful,  and 
shall  be  fearfully  executed  upon  the  disobedient.  Now 
if  we  do  not  rise  up  to  our  obvious  and  admitted  duty 
under  the  monitions  of  His  warning  voice,  we  forfeit  for 


276  NATURAL    ABILITY. 

the  second  time  a  soul  of  immortal  worth  ;  and  every 
additional  act  of  rejection  incurs  another  forfeiture, 
implies  another  insult,  and  diminishes  the  probabilities  of 
salvation  until  the  forfeiture  be  confirmed,  and  hope 
extinguished  for  ever.  When  He  says  therefore  "  make 
you  a  new  heart,"  He  does  not  mean  that  the  creature 
must  become  a  creator  to  itself  in  the  formation  of  a  new 
nature,  but  He  means  that  you  are  to  make  your  heart 
new  as  to  the  supreme  object  of  its  love  ;  to  exercise 
your  natural  ability  so  as  to  love  the  Lord  your  God 
with  all  your  heart,  soul,  mind,  and  strength,  and  your 
neighbor  as  yourself.  For  this  duty  you  have  the 
appropriate  faculty,  and  the  inherent  natural  ability. 
Use  it  therefore  as  God  requires  ;  and  if  you  say  you 
cannot,  you  mean  one  of  two  things  ;  either  that  you 
have  no  natural  ability  to  use  your  natural  ability  as  you 
please  (which  is  absurd)  ;  or  that  you  have  no  inclin- 
ation to  use  it  as  you  ought,  w^hich  is  criminal. 

Again,  Almighty  God,  earnest  to  promote  the  salva- 
tion of  our  souls,  demands  an  immediate  compliance 
with  all  the  duty  we  are  bound  to  render.  His  wonder- 
ful mercy  has  accomplished  wonderful  things  in  our 
behalf,  and  justly  does  He  require  an  immediate  attention 
to  and  compliance  with  directions  and  duties  in  our 
interest  and  for  His  own  glory. 

"Let  me  wait  a  little,"  says  the  sinner,  "until  my  af- 
fairs are  so  adjusted  that  I  may  with  greater  convenience 
and  more  advantage  address  myself  to  such  a  laborious 
and  unwelcome  task."  But  will  God,  after  the  display 
of  unparalleled  mercy,  suffer  the  ungrateful  sinner, 
through  the  whole  intervening  time,  to  sin  on,  and  on  ; 
to  insult  and  abuse,  and  deride  His  friendly  counsels  ? 
"  Let    me   consider   the   thing,"    says   the    deprecating 


NATURAL    ABILITY.  277 

sinner.  But  is  it  necessary  to  defer  the  work  for  the 
sake  of  consideration,  when  the  matter  is  so  exceedingly 
plain,  when  your  own  reason  and  conscience  have 
been  made  to  understand,  to  feel,  and  to  speak  within 
you  ?  Will  you  demand  time  to  consider,  in  order  to 
put  off  immediate  ct»mpliance  with  known  duty  ? 
Would  you  not  require,  if  permitted,  an  eternity  to 
consider  ?  Will  not  consideration,  carried  on  under  the 
influence  of  lusts  and  wishes,  only  mislead  and  em- 
barrass ?  You  consider  !  as  though  it  were  a  matter  for 
t/onr  views  and  expedience  to  decide,  and  not  for  God's 
authority  to  determine.  Consider  you  may,  and  must ;  but 
no  consideration  is  allowed  to  interfere  with  immediate 
duty  in  itself  so  plain  that  it  cannot  be  made  plainer. 

But  then  the  sinner  puts  in  another  plea.  "  Let  me 
use  the  means  to  prepare  myself  for  such  a  choice,  and 
such  a  momentous  work  of  surrendering  myself  to  God, 
and  putting  myself  on  the  Lord's  side."  What  means 
canst  thou  use,  poor  sinner,  pleading  for  indulgence  in 
rebellion — what  means  canst  thou  use  which  are  not 
polluted  all  over  by  the  loathsomeness  of  thy  selfishness 
infusing  its  poison  into  your  fancied  or  pretended 
observances,  and  carrying  you  back  to  a  greater  distance 
from  the  object  you  intend  to  seek  at  some  future  time  ? 
Is  not  death  imminent  ?  What  correspondence  is  there 
between  such  ])olluted  means  and  such  a  holy  end  ? 
How  can  the  sinful  use  of  means  prepare  the  heart  for  the 
principle  of  holiness  ?  Means  indeed  you  may  and  must 
adopt,  but  not  such  means  as  stand  in  the  way  of 
immediate  compliance.  Means  you  must  pursue,  but 
only  such  as  comport  with  immediate  duty,  such 
means  as  are  incorporated  and  identified  with  the  very 
act  of  compliance. 


278  NATURAL    ABILITY. 

"  O  let  me,  then,"  says  the  sinner,  "  let  me  wait  God's 
time  for  his  moving,  overpowering  grace  ;  and  run,  as  it 
seems  I  must,  the  hazard  of  my  ruin."  O  no,  says  the 
Divine  Redeemer,  "  come  unto  wie."  That  is  the  only 
way.  He  does  not  tell  you  to  wait,  but  bids  you 
"  come."  The  remedy  you  propose  is  the  worst  of  all. 
This  is  fatal,  suicidal.  It  draws  midnight  darkness  over 
every  gleam  of  hope.  Go  rather  immediately  in  all  thy 
impotency,  and  try  to  make  for  yourself  a  new  heart, 
and  see  what  will  come  of  it.  Hear  the  words  of  in- 
spiration :  "  Cleanse  your  hands,  ye  sinners,  purify  your 
hearts,  ye  double-minded."  "  Now  is  the  accepted  time, 
now  is  the  day  of  salvation."  "  How  long  halt  ye  be- 
tween two  opinions  ;  if  the  Lord  be  God,  follow  him  ; 
but  if  Baal,  then  follow  him."  "  To-day,  if  ye  hear  his 
voice,  harden  not  your  hearts."  To-morrow  the  curse 
of  abandonment  may  overtake  thee,  and  thou  become 
insensible.  There  is  no  peculiar  mercy  in  the  morrow 
that  bids  thee  wait,  and  therefore  there  is  no  ])recept, 
counsel,  or  warning  applicable  to  any  period  but  that  of 
to-day.  All  the  momentous  cares  that  relate  to  eternity 
are  crowded  within  the  period  of  to-day.  Wherefore 
repent  and  turn  yourselves  from  all  your  trespasses,  so 
iniquity  shall  not  be  your  ruin. 

But  there  is  something  more  tremendous  still.  There 
is  a  fearful  uncertainty  as  to  the  final  result  of  all  our 
imperfect  efforts.  And  therefore  the  poor  sinner,  when 
attempting  to  renew  his  heart,  to  make  himself  better, 
is  required  in  the  whole  process  to  do  homage  to  sove- 
reign mercy.  No  doubt,  if  the  effort  were  a  holy  one, 
sovereign  mercy  would  crown  it  wdth  blessing.  But 
what  promise  is  there  recorded  furnishing  any  certainty 
of  success  to  the  doings  of  an  unregenerate  man  making 


NATURAL    ABILITY.  279 

imperfect  efforts  for  changing  his  own  heart  ?  It  is 
indeed  his  duty  to  love  God  with  all  his  heart,  it  is  his 
duty  to  cease  from  indulging  unholy  thoughts,  to 
change  every  unholy  purpose,  in  short  to  be  holy  in  all 
his  ways  ;  and  this  duty  grows  out  of  his  natural  ability 
to  love  that  which  is  lovely,  to  hate  that  which  is  hate- 
ful, to  avoid  what  is  wrong,  and  to  do  what  is  right.  If 
he  had  not  the  natural  ability  for  this,  he  would  not  be 
responsible  for  defection  ;  nay,  he  would  be  innocent, 
and  free  from  blame  ;  but  because  this  natural  ability  is 
inlaid  within  him,  and  necessary  to  the  integrity  of  his 
being,  it  cannot  be  taken  away  without  destroying  his 
responsibility  and  accountability.  It  is  because  he  has 
the  jiower  to  love  God  and  hate  evil,  that  he  is  bound 
to  do  so  every  moment  of  his  existence  ;  and  any  con- 
dition of  life  at  variance  with  this  expenditure  of  that 
power,  is  a  sinful  condition  in  which  the  soul  falls 
under  the  condemnation  of  death.  Now,  since  I  use  my 
natural  ability  for  an  evil  end,  loving  w^hat  I  ought  to 
hate,  and  hating  what  I  ought  to  love,  I  am  a  ruined 
man,  because  I  am  by  my  own  fault  a  moral  outlaw  ; 
I  am  a  lost  man,  because  I  am  out  of  the  path  of  holi- 
ness, and  am  wandering  in  the  wilderness  of  sin.  I  am 
a  wretched  man,  because  I  have  forsaken  God  and  am 
without  hope.  My  ruin  and  my  wretchedness  have 
sprung  from  my  own  inexcusable  sin,  and  now  what 
keeps  me  from  despair  ?  O,  it  is  the  sovereignty  of 
God,  who  chose  to  show  mercy  to  sinners  of  my  race, 
which  he  withheld  from  sinners  of  another,  whose  re- 
bellion in  itself  was  no  worse  than  mine.  By  the  pro- 
visions of  sovereign  grace,  I  may  be  saved  ;  yet  I  have 
no  claim  ;  I  am  encouraged,  if  I  obey  the  call  of  Christ 
who  is  the  Saviour  of  lost  men  that  flee  to  him  for 


280  NATURAL    ABILITY. 

deliverance  ;  but  if  T  neglect  this  mercy,  I  am  doubly 
deserving  of  the  ruin  brought  upon  myself,  and  of 
a])andonment  as  well.  In  the  exercise  of  my  natural 
ability,  I  can  understand  my  wretchedness,  I  can  use 
the  means  of  grace  which  mercy  has  provided  for  me, 
I  can  see  and  know  by  my  natural  understanding,  that 
my  only  hope  is  in  Christ  ;  and  that  I  am  bound  to  feel 
the  wretchedness  of  my  condition  ;  and  under  a  deep 
sense  of  my  dependence  that  I  must  go  to  Christ  just  as 
I  am,  anxious,  prayerful,  pleading  for  mercy  ;  and  after 
all,  that  it  depends  upon  sovereign  grace  whether  my 
efforts,  such  as  they  may  be,  shall  attract  the  favorable 
notice  of  God.  But  He  has  promised.  He  has  provided ; 
and  I  must  rely  on  His  promise,  and  act  according  to 
the  directions  of  sovereign  mercy.  But  be  ye  aston- 
ished, O  heavens  !  we  miserable  sinners  seem  unwilling 
to  do  this  ;  nay,  we  neglect ;  nay,  we  pursue  the  course 
of  sin  without  regard  to  consequences  ;  and  pour  con- 
tempt upon  mercy  as  well  as  upon  duty.  Upon  the 
whole,  then,  ours  is  a  melancholy  prospect.  The  prob- 
abilities are  fearfully  against  us.  We  cannot  deny  that 
they  should  be  so.  Was  there  any  promise  that  our 
imperfect  attempts  at  religious  duty  would  be  success- 
ful whenever  we  might  choose  to  make  them,  our 
anxiety,  if  we  have  any,  might  subside  ;  we  might  then 
continue  in  our  sinful  neglect,  with  some  hope  that  a 
prayei",  or  a  cry  for  mercy  at  the  prospect  of  the  near- 
ness of  death,  would  accomplish  the  end,  and  so  secure 
at  last  the  interposition  of  mercy  to  the  salvation  of  the 
soul.  But  there  is  no  such  promise,  and  there  could  be 
none,  because  it  woidd  be  only  an  encouragement  to  sin. 
No  matter  then  Avhat  may  be  our  convictions,  or  feel- 
ings ;  until  we  are  actually  changed,  our  prospects  are 


NATURAL    AHILITY.  281 

exceedingly  dark  and  gloomy.  And  our  |»rt'sent  want 
of  feeling,  our  present  lack  of  anxiety  doubles  the  dark- 
ness, and  thickens  the  gloom.  We  may  go  on  in  this 
way  for  a  few  years  longer,  but  then,  insjuration  by  the 
mouth  of  Paul  has  said  :  "  Unto  them  that  are  conten- 
tious and  do  not  obey  the  truth,  but  obey  unrighteous- 
ness, indignation  and  wrath,  tribulation  and  anguish 
upon  every  soul  of  man  that  doth  evil."  And  what 
evil  is  equal  to  that  of  despising  the  admonitions  of  the 
Lord,  and  of  being  contented  in  rebellion  against  both 
the  law  and  the  gospel  ?  Do  we  not  then  see  what 
ground  there  is  for  that  awfully  suggestive  question, 
"  How  shall  we  escape,  if  we  neglect  so  great  salvation  V" 
The  first  ray  of  hope  for  the  sinner  is  in  the  conviction 
of  sin,  and  even  this  may  go  out  in  darkness.  So  long 
as  we  are  without  conviction  of  sin,  so  long  are  we  des- 
titute of  all  hope  excepting  a  false  one  ;  and  without 
this  conviction,  conversion  will  be  impossible.  We 
therefore  are  reduced  to  despair  in  ourselves,  but  the 
most  alarming  symptom  of  our  condition  is  that  we  do 
not  feel  it.  We  are  reduced  to  dependence  upon  the 
unmerited  mercy  of  God,  but  the  worst  symptom  of  our 
case  is  the  neglect  of  it.  We  are  reduced  to  the 
necessity  of  a  precipitous  flight  to  Christ  for  salvation, 
but  the  sure  sign  of  destruction  is  refusal  to  obey  Him. 
Here  is  the  end,  and  here  comes  in  the  thunder  of  an 
angry  God  :  "  Behold,  ye  despisers,  and  wonder,  and 
])erish  !" 

From  this  subject  we  learn  some  important  lessons  it 
is  our  duty  to  make  use  of  for  reflection,  for  deep  con- 
sideration, and  personal  advantage. 

1st.  We  have  all  natural  ability  to  obey  God,  and  to 


282  NATURAL,    ABILITY. 

perform  duty  to  the  utmost.  When  a  lawyer  said  to 
Christ :  "  Master,  which  is  the  great  commandment  in 
the  law,"  Jesus  said  to  him.  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind.  This  is  the  first  and  great  com- 
mandment, and  the  second  is  like  unto  it :  Thou  shalt 
love  thy  neighbor  as  thyself."  And  when  a  young  ruler 
came  to  Ilim  with  the  inquiry  :  "  Good  Master,  what 
good  thing  shall  I  do,  that  I  may  have  eternal  life  ?"  He 
said  unto  him,  "  If  thou  wilt  enter  into  life,  keep  the  com- 
mandments." Now,  it  is  readily  seen  that  these  words 
of  our  Lord  imply  necessarily,  that  we  have  all  natural 
ability  for  this  duty  ;  for  if  we  had  not.  He  would  not 
have  spoken  thus,  and  we  should  never  manifest  it  in 
any  direction.  But  what  is  the  fact  ?  We  do  actually 
and  continuously  love  the  world,  and  the  things  of  the 
world  "  with  all  our  soul,  mind,  and  strength  ;"  we  daily 
put  forth  just  that  power  of  natural  ability  in  pursueing 
"  the  lust  of  the  fiesh,  the  lust  of  the  eye,  and  the  pride 
of  life  ;"  we  love  with  all  the  strength  and  power  that 
man  ever  had  ;  we  expend  our  entire  natural  ability, 
in  breaking  instead  of  keeping  the  law  of  God,  in  pur- 
sueing the  objects  of  earthly  ambition,  in  yearning  and 
striving  for  the  enjoyments  of  carnal  things,  and  for  the 
satisfaction  of  possessing  the  pleasures  of  sin  ;  and  we  do 
it  willingly.  We  actually  and  daily  do,  and  prefer  to  do 
this  ;  and  therefore  we  actually  possess  all  natural 
ability  necessary  to  keep  perfectly  and  perpetually  the 
entire  moral  law.  It  is  the  powder  of  love  which  consti- 
tutes natural  ability,  for  in  obedience  to  that,  all  the 
activities  of  our  nature  are  in  constant  motion.  The 
powers  of  understanding,  perceiving,  comparing,  design- 
ing, determining,  laboring,   are  all   in  play  under  the 


NATURAL    ABILITY.  283 

dominant  power  of  love.  This  is  natural  ability.  It  is 
not  taken  away  by  sin  ;  but  it  is  captivated  by  sin,  and 
that  by  our  own  consent.  It  is  used  in  the  service  of 
moral  evil,  and  therefore  we  are  in  ourselves  naturally 
and  morally,  temporally  and  eternally  ruined  ;  and  there 
is  no  hope  of  recovery.  The  old  sinful  nature  must 
perish,  because  the  old  heart  cannot  be  mended, 

2.  We  learn  another  lesson.  God  has  a  right  to 
command  us  to  use  all  our  natural  ability  that  we  may 
be  perfect  as  He  is  perfect.  It  would  not  be  so,  if  He 
had  taken  aAvay  or  curtailed  that  ability  ;  nor  would  it 
be  so,  if  He  had  in  any  way  weakened  it.  If  our  loss  of 
strength  were  by  His  fault,  then  our  disobedience  would 
be  measurably  excusable.  But  it  is  clear  that  God's 
essential  goodness  is  a  surety  to  us  He  could  never 
require  what  He  took  away,  and  His  justice,  an  abso- 
lute surety  that  He  would  never  demand  what  we  had 
not  the  natural  ability  to  render.  Now  should  I  say, 
"  I  have  lost  my  power  to  obey,"  how  just  would  be  the 
reply  :  "  your  loss  of  power  to  obey  God,  does  not  create 
for  Him  a  loss  of  right  to  command.  If,  for  example, 
you  hate  God  ;  is  that  a  valid  reason  why  He  should 
release  you  from  the  duty  of  loving  Him  with  all  the 
ardor  of  your  natural  ability?"  My  mouth  would  be 
stopped  ;  what  could  I  say  ?  I  am  responsible  for  the 
perversion  of  a  natural  ability  which  He  gave  me  to 
love  Him  with  all  my  heart,  mind,  soul,  and  strength  ; 
and  if  I  do  not,  I  must  take  the  consequence.  I  cannot 
plead  any  advantage  from  my  own  wrong  ;  I  cannot  say 
to  Him,  "  because  I  have  lost.  Thou  hast  lost  ;"  for  this 
would  be  to  make  law  the  servant  of  sin.  What  an 
absurdity  to  think  that  wickedness  frees  a  man  from  the 
law  that  forbids  it  !  This  would  be  the  destruction  of 
all  government,  divine  and  human. 


284  NATURAL    ABILITY. 

a.  We  learn,  therefore,  that  we  have  no  liope  but  in 
God's  sovereignty.  Explain  it  as  we  may,  or  excuse  it 
as  we  may,  the  fact  is  fixed — "There  is  none  righteous, 
no,  not  one  ;  there  is  none  that  understandeth  ;  there  is 
none  that  seeketh  after  God  ;  they  are  all  gone  out  of 
the  way  ;  they  are  together  become  unprofitable  ;  there 
is  none  that  doeth  good,  no,  not  one."  What  then 
shall  be  done  for  this  poor  unfortunate  race?  Divine 
Sovereignty  said  :  "  Deliver  from  going  down  to  the 
pit,  for  I  have  found  a  ransom."  All  heaven  rang  with 
joy  at  this  announcement.  Man's  only  hope  is  therefore 
anchored  to  Sovereign  mercy.  He  is  bound  by  the  law, 
and  yet  he  cannot  keep  the  law.  He  is  guilty,  yet  there 
is  one  way  by  which  he  may  be  cleared.  He  is  a  child 
of  wrath,  and  an  heir  of  hell ;  yet  in  one  way  he  may 
become  a  child  of  love,  and  an  inheritor  of  heaven. 
The  atonement  of  Christ  explains  all,  and  we  can  fully 
understand  how  it  is,  that  "he  who  believes  shall  be 
saved  ;  and  he  who  believes  not,  shall  be  damned." 
The  question  therefore  is  reduced  to  a  small  compass, 
and  of  such  easy  comprehension  that  none  need  mistake. 
It  is  very  evident  that  the  man  in  the  Synagogue,  with 
the  withered  hand,  whom  Christ  commanded  to  stand 
forth  in  the  midst,  had  lost  all  natural  ability  over  it  ; 
but  when  he  was  commanded  to  stretch  it  out,  he  made 
the  effort,  and  it  was  done.  The  same  Saviour  says  to 
every  sinner  in  this  house  :  "  Come  unto  me  and  be  ye 
saved."  Now,  having  lost  your  moral  ability,  all  you 
have  to  do  is  to  go  to  Him  who  can  restore  it ;  and  He 
will  take  care  of  the  rest.  This  is  your  only  hope.  Go 
to  Him,  and  cast  yourselves  at  His  feet,  and  in  gratitude 
for  His  mercy,  honor  Him  by  loving  His  person  and 
professing  His  name.     This,  O  sinner,  \  repeat  is  your 


NaIural  ability.  285 

only  hope  ;  and  it  is  your  necessary  duty  and  your 
blessed  privilege  to-day.  To-morrow,  the  duty  will  be 
impossible,  if  the  privilege  be  withdrawn.  Go  then, 
with  the  agonizing  cry  upon  your  lips,  "  Lord,  save,  or 
I  perish." 


MORAL  INABILITY. 


Jerem.  13:  23.  "Can  the   Ethiopian  change  his  skin,  oh 

THE   LEOPARD   HIS   SPOTS  ?     THEN    MAY   YE    ALSO    DO    GOOD   WHO 
ARE   ACCUSTOMED   TO   DO   EVIL." 


Man  is  a  creature  whose  endowments  entitle  him  to 
the  highest  rank  above  all  other  beings  inhabiting  the 
earth.  God  made  him  in  his  own  image,  perfect,  happy, 
and  glorious.  No  matter  what  he  has  suffered  by  his 
deplorable  fall,  the  rational  powers  of  which  he  is 
possessed  render  him  capable  of  discerning  the  existence 
and  adoring  the  perfections  of  the  Deity.  They  make 
him  an  accountable  creature,  and  a  fit  subject  of  moral 
government.  Capable  of  discerning  the  excellency  of 
the  moral  law,  and  of  the  law-giver  ;  formed  for  the 
influence  of  moral  motives,  and  the  exercise  of  a  free 
moral  agency,  it  would  seem  that  he  is  formed  for  im- 
mortality ;  for  vain  would  be  his  rational  powers,  and 
moral  accountability,  if  his  existence  is  not  to  be  pro- 
tracted beyond  this  life.  Indeed  it  is  that  consideration 
only  that  will  account  for  a  judgment  to  come,  for  if 
there  were  for  him  no  hereafter,  the  death  of  the  body 
would  also  be  the  extinction  of  the  soul. 

Viewing  man  as  he  is,  in  his  natural  character  he  is 


288  MORAL    INABILITY. 

an  exalted  being,  but  in  his  moral  character  he  is  a 
degraded  being  ;  in  his  natural  character  he  is  a  very 
little  lower  than  angels,  but  in  his  moral  character 
he  is  but  a  little  above  devils.  In  his  natural  charac- 
ter he  is  instinctive  with  life,  but  in  his  moral  character 
he  is  "  dead  in  trespasses  and  sins."  So  desperate  is  his 
condition,  that  the  prophet  in  our  text  points  to  two 
physical  impossibilities  to  illustrate  the  moral  weakness 
of  man,  going  to  show  that  for  all  purpose  of  self-im- 
provement in  his  moral  nature  it  is  total  ;  and  he  is 
hopelessly  ruined.  "  Can  the  Ethiopian  change  his  skin, 
or  the  leopard  his  spots  ?  Then  may  ye  also  do  good 
who  are  accustomed  to  do  evil." 

Our  purpose  is  to  justify  this  representation  of  our 
text,  that  we  may  see  how  true  a  picture  the  Scriptures 
give  of  human  depravity,  and  what  should  be  our 
exercises  in  view  of  the  fact.  The  doctrine  is  that  of 
human  inability  to  be  or  to  do  good.  To  set  it  forth, 
so  that  you  may  see  exactly  what  is  the  teaching  of 
Divine  truth,  and  how  it  is  borne  out  by  history  and 
fact,  requires  me  to  present  the  subject  by  a  negative 
and  a  positive  proposition. 

I.  The  negative  proposition  is  this.  Man's  inability 
is  not  a  physical  want  of  power.  This  requires  but  a 
few  remarks.  It  may  be  proper,  just  here,  to  say  that 
physical  inability  consists  in  being  deprived  of  facul- 
ties such  as  understanding,  or  bodily  strength  ;  it  is 
want  of  means,  of  opportunity,  or  of  whatever  may 
prevent  our  doing  a  thing  which  we  are  willing  to  do. 
Moral  inability  consists  in  the  want  of  disposition,  or 
of  willingness  to  do  a  thing  which  we  have  physical 
power  to  do  ;  it  is  a  disinclination  to  expend  our  natural 


Moral  inability.  289 

ability  in  doing  our  known  duty.     The  propriety  of  this 
distinction    in    many  respects    cannot    be    questioned, 
though  in  some  instances  it  may  have  been  abused.    We 
repeat,  that  the  inability  we  speak  of,  is  not  a  want  of 
physical  power.     For  example  :  Joseph's  brethren,  it  is 
said,  could  7iot  speak  peaceably  to  him,  but  no  one  sup- 
poses  they  lacked  the  power  of  tongue  or  language  ; 
they  only  wanted  the  inclination  to  do  so.     Christ  said  : 
"  How  can  ye,  being  evil,  speak  good  things  ?"     It  was 
not  any  defect  in  faculty  of  speech  to  which  He  referred 
but   to  the  want    of   a   good    disposition.     If   religion 
were  above  our  physical  capacity,  God,  in  requiring  our 
observance  of  it,  would  require  a  natural  impossibility  ; 
but  He  may  rightfully  impose  it  upon  us  as  a  duty  fully 
within   our  natural  power,  though  we  find  it  morally 
impossible   to    exercise   it    for  want    of   a   proper   dis- 
position, or  because  we  are  strongly  opposed  to  it  in  our 
hearts.     In  other  words.  He  may  require  from  us  what 
is   morally  impossible  to  us,  when  that  impossibility  is 
simply  unwillingness,  aversion,  or   strong  dislike  ;  but 
there  is  no  proof  of  anything  being  required  by  God 
which  is  impossible,  if  we  only  have  the  disposition  to 
do  it.      There    seems   to  be    no    accountability   at    all, 
when  there  is  physical  incapacity.     Infants   and   idiots 
are    examples.      The  poor   heathen    are   in    a   state    of 
physical  incapacity  as  to  Christianity,  in  proportion  to 
their  ignorance  of  Christ.     Not  knowing  of  Him,  they 
are  not  guilty  of  rejecting  Him.     They   are  therefore 
accountable  only  for  the  misimprovement  of  the  light 
of  nature,  the  abuse  of  conscience,  the  neglect  of  moral 
intuitions,   and    of   the    duties   within    their  reach.     If 
natural  incapacity  be  here  understood   as  the  difficulty 
in  the  way  of  sinners,  it  would  contravene  the  certain 


290  MORAL   INABILITY. 

doctrine   that   many   of   inferior   abilities,   and   of   the 
weakest  capacity  are  saved  ;  for  Paul  says  :  "  Not  many 
wise  men  after  the  flesh,  not  many  mighty,  not  many 
noble  are  called."   And  the  Saviour  says  :  "  I  thank  thee, 
Father,  Lord  of  heaven  and  earth,  that  thou  hast  hid 
these  things  from   the  wise  and  prudent,  and  revealed 
them  unto  babes."     The  want  of  natural  talents   and 
learned  acquirements  therefore  is  not  the   difficulty  in 
the  way  of  impenitent  sinners.     This  further  is  evident 
from  the  fact  that  if  natural  incapacity  were  the  diffi- 
culty, its  removal  would  require  the  bestowment  of  new 
faculties,  or  the  enlargement  of  power  in  those  we  have; 
but  we  never  learn  from  Scripture  that  anything  new 
in  regeneration  is  imparted   except  a  new  heart,  which 
simply  gives  a  new  direction  to  all  our  rational  powers  ; 
nor    do    we     learn     from     observation,    that    religion 
strengthens  a  weak  memory,  or  quickens  a  dull  intellect, 
or  enlarges  the  scope  of  any  natural  faculty  of  the  soul. 
That  which  creates  and  enhances  guilt,  is  this  con- 
sideration ;    while    sinners  have    physical  faculties  suf- 
ficient for  every  purpose  of  religion,  and  have  no  excuse 
for  its  neglect  from  natural  inability,  they  turn  away 
from  it  by  reason  of  dislike  ;  they  are  opposed  to  it  from 
the  obstinacy  of  hate  ;  they  cannot  be  reconciled  to  its 
requirements  fi'om  malignity  of  heart.     That  states  all 
the  trouble.     Salvation,  under  such  circumstances,  is  a 
miracle  of   grace.     The   pardon  of   sin    thus    rendered 
utterly  inexcusable,  is  the  glory  of  Divine  mercy.     The 
Scriptures    resolve  the  efficient    cause  of   our   condem- 
nation, not  into  want  of  physical  power  to  do  our  whole 
duty  to  God  and   man,  but    to    unwillingness.     Christ 
complained  of  His  hearers  :    "  Ye  loill  not  come  unto  me 
that  ye  might  have  life."     He  wept  out  the  lamenta- 


MORAL   INABILITY.  291 

tion  :  "  O  Jerusalem  !  Jerusalem  !  thou  that  killest  the 
prophets,  and  stonest  them  that  are  sent  unto  thee,  how 
often  would  I  have  gathered  thee,  as  a  hen  gathereth 
her  chickens  under  her  wings,  but  ye  would  not.''''  If 
then  it  be  evident  that  it  is  not  the  want  of  physical 
ability  that  keeps  us  from  duty  and  from  glory,  what 
can  the  inability  be,  but  moral ;  that  is,  disinclination  ; 
obstinate  unwillingness  ;  determination  not  to  be,  and 
not  to  do,  what  we  ought  to  be  in  religious  principle, 
and  what  we  ought  to  do  in  holy  life  ? 

II.  The  positive  proposition  is  this.  Man's  inability 
is  the  want  of  a  good  heart.  He  cannot  love  God, 
because  he  hates  Him  ;  he  cannot  be  inclined  to  holiness, 
because  he  is  averse  to  it  ;  and  because  God  is  infinitely 
good,  and  holiness  infinitely  right,  this  hate,  this  aver 
sion  is  not  only  unreasonable  wickedness,  but  an  infinite 
sin.  It  is  not  simply  a  sinful  act,  but  a  sinful  habit  ;  not 
only  a  sinful  habit,  but  a  sinful  condition  ;  such  is  the 
nature  of  human  depravity.  An  act  of  sin  is  finite,  but 
the  quality  of  it  is  infinite  evil  ;  the  condition  is  tempo- 
ral, but  the  nature  of  it  is  to  become  eternal.  Say  what 
we  will,  this  is  our  melancholy  state  by  the  testimony 
of  the  Searcher  of  hearts,  and  by  the  evidence  of  a 
world  of  facts.  Hear  what  the  Scriptures  say  :  "  God 
saw  that  the  wickedness  of  man  was  great  upon  the 
earth,  and  that  every  imagination  of  the  thoughts  of  his 
heart  was  only  evil  continually."  "The  heart  is  deceit- 
ful above  all  things  and  desperately  wicked."  Peter 
speaks  of  them  "  that  cannot  cease  from  sin."  Repre- 
sentations like  these,  in  many  places,  exhibit  total 
depravity  as  a  doctrine  cleai'ly  taught  in  the  word  of 
God.     Then    again   see   the   iniquity  of   this   age,   and 


292  MORAL   INABILITY. 

peruse  the  history  of  the  past.  Every  page  of  it  is 
blurred  with  crime  ;  every  individual  of  every  class, 
among  the  highest  and  the  lowest  in  civilized  or  savage 
life,  all  over  the  world,  from  the  day  of  the  expulsion 
out  of  Eden  to  the  present  hour,  without  deviation  and 
without  exception,  is  a  sinner.  Total  depravity  is  there- 
fore proved  true  by  the  greatest  induction  of  facts  ever 
made.  By  this  doctrine  we  do  not  mean  any  radical 
defect  in  the  physical  constitution  of  body  or  mind,  but 
such  a  degeneracy  of  heart  as  is  totally  disinclined  to 
true  spiritual  good.  Whatever  good  you  find,  material, 
social,  civil,  or  relative,  in  the  best  state  of  human 
society,  it  is  destitute  of  that  holiness  necessary  to  make 
it  good  in  the  sight  of  God,  Hence  Christ  said,  "  There 
is  none  good  but  God."  If,  then,  our  moral  depravity 
be  total,  from  the  very  nature  of  it  a  uniform  steady 
opposition  will  issue  against  the  divine  law,  for  every 
precept  of  the  law  is  equally  holy,  and  equally  requires 
a  corresponding  holy  principle  in  the  heart  of  man  for 
its  proper  and  perfect  fulfillment;  and  it  is  for  the  want 
of  such  an  inward  fountain  of  pure  motives  that  every 
precept  is  violated  in  some  form  of  sin,  either  by 
omission  or  commission.  If  depravity  be  total,  it  wages 
war  against  every  attribute  of  God,  for  every  attribute 
corresponds  with  every  part  of  the  Moral  Law.  Hence 
the  breach  of  one  precept  is  the  breach  of  all,  because 
it  strikes  at  the  principle  of  holiness  pervading  the 
whole. 

Furthermore,  our  moral  impotence  appears  from  the 
necessity  held  forth  in  the  Bible  for  an  Almighty  influ- 
ence to  convert  the  human  heart.  This  influence  is 
therefore  beyond  our  powers  of  exertion,  unless  we 
possess  some  of  the  resources  of  Omnipotence.      Indeed 


MORAL    INABILITY.  293 

there  is  no  necessity  at  all  for  regenerating  grace,  if 
moral  ability  for  this  work  exists  within  us  to  the 
smallest  extent.  Did  the  smallest  part  of  it  remain 
amid  the  ruins  of  our  nature,  it  would  have  been  found 
to  have  recovered  some  one  in  some  age  to  a  state  of 
innocence,  and  would  have  kept  him  free  from  sin  from 
the  time  of  its  exertion  to  the  end  of  his  life  ;  but  no 
such  instance  has  ever  occurred.  We  therefore  say  that 
no  man  can  renew  his  own  moral  nature,  because  no  one 
ever  has.  The  representations  of  the  Scriptures  on  this 
point  are  borne  out  by  the  history  of  mankind. 

By  regeneration  we  understand  the  infusion  of  a  new 
principle  of  life  in  the  soul  of  man  ;  it  is,  according  to 
the  Scriptures,  a  "  Being  born  again  ; "  but  if  moral 
ability  for  such  a  change  exists  within  us,  then  the 
absurdity  would  stand  out  in  our  faith,  that  a  man  may 
become  his  own  spiritual  father  !  Again,  regeneration 
is  declared  to  be,  in  so  many  words,  a  new  creation  : 
"  For  we  are  his  workmanship  created  in  Christ  Jesus 
unto  good  works."  Now,  if  it  can  be  effected  by  an 
indwelling  moral  ability,  then  it  is  clear  that  the 
creature  becomes  his  own  creator  ! 

The  very  terms  used  to  designate  this  work  are  so 
suggestive  as  well  as  descriptive,  as  to  make  it  plain 
that  there  is  no  moral  power  for  such  a  work  within  the 
natural  man  who  is  "  dead  in  trespasses  and  sins." 

Was  it  worthy  of  God  to  form  this  marvellous 
system  to  which  our  world  belongs,  to  send  forth  His 
Spirit  to  bring  its  rude  chaos  into  order  and  beauty  ? 
Was  it  becoming  tbe  infinite  Majesty  to  create  the 
light,  to  form  the  sun,  to  ornament  the  out-growth  of 
the  earth  with  wondrous  beauty  ?  Surely  then  it  was 
worthy    of    Him  to   send   forth   His   Spirit   to  restore 


294  MORAL    INABILITY. 

harmony  in  the  moral  world,  to  impart  light  to  our 
darkened  understandings,  and  life  to  our  dead  souls,  so 
that  this  renewal  of  our  nature  should  be  a  resurrection 
from  death.  "  Son  of  man,  can  these  dry  bones  live  ?  " 
was  a  question  to  the  prophet  which  he  reverently  re- 
ferred back  to  Omniscience  ;  and  God  showed  him  that 
Divine  power  could  make  bone  come  to  his  bone,  and 
resuscitate  the  whole  army  of  the  slain.  So  the 
Apostle  teaches  us,  "  What  is  the  exceeding  greatness 
of  his  power  in  us  who  believe  according  to  the  work- 
ing of  his  mighty  power  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead."  The  inference 
is  this  :  If  we  cannot  do  that  which  is  intrinsically  good 
without  a  new  principle,  and  if  that  principle  can  be  ob- 
tained only  by  regeneration,  and  that  our  regeneration 
can  only  be  effected  by  an  Omnipotent  Agency,  then  we 
must  prove  ourselves  to  be  omnipotent  before  we 
can  demonstrate  our  moral  ability  to  perform  what  is 
acceptable  to  God. 

The  principles  of  moral  order  bear  us  out  in  the  idea 
of  the  sinner's  moral  inability,  notwithstanding  his 
unimpaired  physical  power.  This  power  enables  us  to 
perform  all  that  is  natural  in  prayer,  in  devotion,  in 
charity,  in  meditation  and  reading  ;  but  who  does  not 
perceive  how  necessary  are  the  integrity,  uprightness, 
and  love  of  the  heart,  that  these  actions  may  be  spiritu- 
ally good  ?  Were  our  physical  powers  properly  directed 
by  a  good  heart,  how  much  more  might  they  contribute 
to  the  glory  of  God  and  the  good  of  our  own  souls  ! 
But  here  lies  the  difficulty.  Will  the  heart,  so  corrupted, 
ever  of  itself  become  upright,  sincere,  and  affectionate 
and  zealous  in  the  service  of  God  ?  Can  the  heart, 
intoxicated  with  sinful   pleasure,  take  delight  in  God  ? 


MORAL    INABILITY.  295 

Charmed  with  the  honors  of  the  world,  can  it  seek  the 
honor  that  cometh  from  God  ?  Fascinated  with  the 
glitter  of  gold  and  silver,  can  it  seek  the  true  riches  ? 
Full  of  enmity,  can  it  exercise  itself  in  benevolence  to 
all  mankind?  An  enemy  to  Jesus  Christ  by  wicked 
works,  can  it  choose  that  holy,  immaculate  Saviour  for 
its  portion  ?  P^nmity  itself  against  God,  can  it  love 
Him,  or  even  seek  to  be  reconciled  to  Him  as  the  source 
of  true  happiness  and  peace  ?  Can  the  heart  mourn  for 
sin  while  it  is  in  love  with  sin  ?  Can  it  believe  in  Jesus 
while  it  hates  his  character  and  government  ?  To  all 
these  questions  we  reply  :  Yes,  if  repentance  consisted 
in  an  external  humiliation,  we  might  attain  it  ourselves, 
and  like  Ahab  we  might  rend  our  clothes  and  put  sack- 
cloth on  our  loins,  and  go  softly  ;  or  if  repentance  im- 
plied no  more  than  a  temporary  conviction,  we  might, 
like  Felix,  work  ourselves  up  into  trembling  by  the 
doctrines  of  righteousness,  temperance,  and  a  judgment 
to  come  ;  but  it  implies  much  more,  even  a  universal, 
generous,  affectionate  sorrow  which  is  the  gift  of  God. 
Yes,  if  faith  consisted  in  a  historical  belief  of  the  Bible, 
or  in  a  bare  assent  to  its  doctrines  ;  then,  without  a 
special  operation,  like  Agrippa,  we  might  believe  the 
prophets  ;  with  Simon  the  sorcerer,  we  might  confess  the 
faith  of  Jesus  ;  and  with  devils,  we  might  believe  and 
tremble  ;  but  it  is  something  more  :  it  is  a  faith  of 
Divine  operation,  and  consists  in  knowing,  loving,  and 
applying  the  truth  to  one's  self  for  the  purpose  of  doing 
the  Avill  of  God,  and  living  unto  Christ.  Yes,  if  piety 
consisted  in  external  gifts  of  charity,  in  lengthy  pe- 
titions, in  biblical  knowledge,  or  in  suffering  maityrdom, 
we  might  attain  it  without  a  special  operation  ;  but  it 
consists  in  much  more,  for  though  we  had  all  faith,  so 


296  MORAL    INABILITY. 

that  we  could  remove  mountains,  and  understood  all 
prophecy,  and  all  mystery,  and  should  give  all  our  goods 
to  feed  the  poor,  and  our  bodies  to  be  burned,  the  heart 
at  the  same  time  under  the  influence  of  corruption,  we 
should  be  no  more  than  sounding  brass  and  a  tinkling 
cymbal.  How  can  the  heart,  willfully  impenitent, 
delight  in  penitence  ?  Can  it  willfully  disbelieve,  and 
yet  seek  a  holy  faith  ?  Can  it  hate  true  piety  and  yet 
exercise  it  ?  No,  the  heart  will  not  act  contrary  to 
itself.  Our  judgment  and  conscience  may  condemn  it, 
but  yet  the  heart  obeys  its  own  dictates,  and  no  other 
faculty  can  control  it.  Will  a  man  voluntarily  choose 
what  is  contrary  to  his  choice  ?  This  you  see  is  incon- 
sistent, for  none  can  fail  to  know  that  it  is  impossible 
for  the  heart  to  hate  what  it  loves,  or  to  love  what  it 
hates.  Alas  !  it  is  this  wickedness  of  the  heart  and  the 
will,  which  has  a  prevailing  influence  over  our  better 
faculties  and  powers.  Instead  of  judgment,  reason,  and 
conscience  controlling,  they  are  controlled  by  the  heart  ; 
nay,  it  seduces  them  into  the  service  of  iniquity.  And 
would  not  the  same  wicked  heart  which  refuses  now  to 
employ  the  physical  powers  we  possess,  in  the  same  base 
manner  prostitute  the  noblest  natural  gifts  to  the  greater 
aggravation  of  our  sin  ?  Had  we  the  physical  powers 
of  an  angel,  would  not  such  wdcked  hearts  inclining  us 
to  abuse  them,  only  seem  to  give  us  more  completely 
the  character  of  a  spirit  of  darkness  ?  Had  we  even 
the  omnipotence  of  Deity,  enabling  us  to  do  anything, 
that  omnipotence,  being  under  the  direction  of  the 
wicked  heart,  would  never  be  employed  for  good  pur- 
poses— for  the  wicked  heart  never  wishes  to  be  other- 
wise than  it  is — it  cannot  wish  to  be  holy,  or  it  would 
not  be  wicked  ;  it  cannot  choose  contrary  to  its  own 
inclinations. 


MORAL    INABILITY.  297 

The  Scriptures  bear  us  out  in  this  presentation  of  our 
moral  inability  to  do  that  which  is  good  in  the  sight  of 
God  ;  and  it  is  remarkable  how  many  passages  clearly 
imply  that  it  is  not  a  want  of  physical  power  that  can 
explain  it.  It  is  not  a  radical  defect  in  the  constitution 
of  body  or  mind  that  creates  this  inability,  but  it  is  a 
disinclination  of  the  heart  and  will  towards  good  so 
strongly  bent,  that  we  cannot  perform  duty  to  the  Divine 
acceptance.  "  Ye  cannot  serve  the  Lord,  for  He  is  a 
holy  God  ;  He  is  a  jealous  God."  "  Wicked  men  have 
shut  their  eyes  that  they  cannot  see,  and  their  hearts  that 
they  cannot  understand."  Of  the  wicked  man  it  is  said, 
"  A  deceived  heart  hath  turned  him  aside  that  he  cannot 
deliver  his  soul,  nor  say,  is  there  not  a  lie  in  my  right 
hand  ?"  God  says  :  "  To  whom  shall  I  speak,  and  give 
warning  that  they  may  hear?  Behold,  their  ear  is  un- 
circumcised,  and  they  cannot  hearken  ;  behold,  the  word 
of  the  Lord  is  unto  them  a  reproach  ;  they  have  no 
delight  in  it."  Christ  said  :  "  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  a  corrupt  tree  bring  forth 
good  fruit."  And  the  Apostle  James  adds  to  the  illus- 
tration, "  Doth  a  fountain  send  forth  at  the  same  place 
sweet  water  and  bitter  ?  Can  the  fig-tree  bear  olive 
berries  ?  either  a  vine,  figs  ?  So  can  no  fountain  yield 
salt  water  and  fresh."  "Why,"  said  Christ,  "do  ye 
not  understand  my  speech,  because  ye  cannot  hear  my 
words?"  "  How  can  ye,  being  evil,  speak  good  things, 
for  out  of  the  abixndance  of  the  heart  the  mouth  speak- 
eth."  Peter  speaks  of  certain  wicked  men  as  "having 
eyes  full  of  adultery  that  they  cannot  cease  from  sin." 
These  and  many  other  passages  confirm  the  doctrine  of 
our  text.  "  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots  ?  Then  may  ye  also  do  good,  that  are 
accustomed  to  do  evil." 


298  MOBAi   INABILITY. 

Common  language  certainly  justifies  us  in  saying  that 
a  man  cannot  do  what  his  heart  and  inclination  strongly 
forbid.  Thus  we  say  of  a  lazy  man,  that  he  cannot 
labor  ;  not  for  want  of  bodily  strength,  but  from  dis- 
inclination. So  of  a  deceitful  man,  he  cannot  be  true  ; 
and  of  a  drunkard,  he  cannot  refrain  from  his  cups.  A 
thousand  similar  instances  might  be  mentioned  to  show 
the  truth  for  which  we  contend  in  a  variety  of  aspects, 
all  of  which  illustrate  the  deplorable  fact,  that  the 
sinner's  heart  is  so  strongly  averse  to  religious  duty,  that 
it  may  be  said  he  cannot  do  it — not  because  it  is  above 
his  physical  capacity,  but  because  the  disinclination  of  his 
wicked  heart  is  so  strong,  that  he  "  loves  darkness  rather 
than  light."  Now  if  this  wickedness  be  a  valid  excuse 
for  this  inability,  then  the  greater  the  wickedness,  the 
greater  the  excuse  ;  and  the  devil  himself  would  be  the 
most  excusable  of  all  sinners  in  the  universe  !  No ; 
our  moral  inability  is  our  great  culpability,  and  our 
wickedness  is  our  voluntary  inclination  to  evil.  We 
know  that  we  disobey  God,  and  are  rebels  to  His  law, 
and  we  are  content  that  it  should  be  so. 

From  this  subject,  we  learn  : 

1.  That  the  doctrine  of  man's  moral  impotence  is  con- 
sistent with  his  responsibility.  It  cannot  be  otherwise, 
without  producing  moral  distraction  in  all  our  relations 
in  life.  If  your  impotence  was  a  want  of  natural  power,  or 
opportunity,  or  means  of  doing  your  duty,  there  would 
be  some  plausibilty  in  the  common  objection  made 
against  this  theory.  But  the  fact  is,  that  all  this  im- 
potence is  in  your  will,  with  its  choice  and  inclination. 
In  this,  lies  the  depravity  of  human  nature  ;  by  this,  we 


MORAL   INABILITY.  299 

are  rendered  powerless  and  wretched.  And  is  it  at  all 
admissible  to  make  pleas,  and  apologies,  and  excuses 
founded  on  such  inability  of  inclination  ?  Is  it  a  valid 
excuse  to  say,  I  cannot  do  my  duty  because  I  will  not  ? 
And  yet  the  only  reason  why  you  cannot^  is  because  you 
will  not.  Are  we  to  go  free  from  blame  because  our 
hearts  are  so  bad,  our  will  so  perverse,  our  choice  so 
absurd,  that  we  call  evil  good,  and  good  evil  ?  This 
amazing  folly  and  madness  which  we  acknowledge  to 
be  contrary  to  our  own  reason,  is  the  very  thing  that 
piles  our  guilt  mountain-high.  We  know  the  path  of 
duty  only  to  avoid  it  ;  we  know  that  the  claims  of  God 
are  righteous  ;  and  cannot  be  relaxed  because  they  are 
righteous,  and  yet  we  refuse  to  respect  them,  because 
we  are  unrighteous.  We  do  just  the  reverse  of  what  we 
know  to  be  right  with  regard  to  God,  "in  whom  we  live 
and  move  and  have  our  being,"  employing  all  our 
powers  against  the  very  end  for  which  they  were  given 
us.  Does  not  this  course  of  conduct  expound  our  hearts 
to  be  enmity  itself  ?  How  can  enmity  be  more  clearly 
proven  ?  O,  that  this  subject  might  be  regarded  in  the 
spirit  of  honest  impartial  consideration,  that  God  might 
be  justified  by  the  penitential  relentings  of  a  deep  and 
abiding  conviction  of  sin  !  It  must  come  to  that,  or 
there  is  no  hope  in  our  case.  I  am  sure  if  palpable  mis- 
apprehension did  not  prevail  on  this  subject,  if  uncom- 
mon pains  were  not  taken  to  darken  and  perplex  it, 
there  would  not  be  any  ground  for  controversy  that 
men  would  not  be  ashamed  to  assume.  If  any  subject 
of  importance  demand  honest  unprejudiced  and  prayer- 
ful consideration,  it  is  the  subject  of  our  woeful 
apostasy.  What  question  is  equal  to  that  which  relates 
to  the  cause  of  our  impotence  ?     How  is    it  that   we 


300  MORAL    INABILITY. 

cannot  serve  our  Maker  as  we  ought  ?  We  are  self - 
condemned,  self-ruined,  and  yet  self-complacent  in  our 
perseverance  according  to  the  inclination  of  the  evil 
heart  of  unbelief.  God  help  us,  miserable  victims  of 
wretchedness,  and  subjects  of  Divine  indignation  ! 

2,  I  am  persuaded  that  a  correct  view  of  this  matter 
is  productive  of  that  conviction  of  sin  which  enters  the 
experience  of  the  awakened  sinner.  Why  does  he  ask 
"  What  shall  I  do  to  be  saved  ?  "  Is  he  as  ignorant  as 
the  Phillipian  sailor  ?  No,  he  is  familiar  with  the 
gospel  proclamation.  Is  it  because  there  are  many  ways 
of  salvation,  and  he  is  at  a  loss  which  to  prefer?  No, 
for  he  has  all  means  of  a  correct  knowledge  on  the 
subject.  Is  it  because  he  is  perplexed  as  to  the  require- 
ments of  the  gospel  ?  This  cannot  be,  since  he  is  made 
to  understand  that  there  is  no  salvation  but  by  the 
atonement  of  Christ.  Or  does  he  ask  this  question 
because  he  is  convinced  of  his  moral  competency  to  do 
all  that  is  required  ?  Surely  the  man  who  has  any 
knowledge  of  his  own  heart  will  disclaim  all  pretentions 
to  such  ability.  Or  does  he  ask  the  question  with 
regard  only  to  the  means  which  he  must  pursue  for  the 
gain  of  a  Divine  influence  ?  But  these  also  are  made  to 
him  exceedingly  plain  and  intelligible.  There  can  be  no 
difficulty  on  that  account,  for  nothing  can  be  clearer 
than  that  the  duties  of  attention,  reading,  meditation, 
thoughtfulness,  and  prayer,  are  the  necessary  means  of 
engaging  the  mind  in  work  with  this  subject.  But 
there  is  a  difficulty  of  which  the  poor  sinner  is  sensible, 
over  which  he  agonizes,  and  for  the  removal  of  which 
he  weeps.  It  is  the  conciousness  of  this  difficulty  that 
prompts  him  to  exclaim,  "  What  shall  I  do  ?"  And  the 
definition  of  it  he  works  out  by  repeated  reiterations  of 


MORAL   INABILITY.  301 

the  same  question,  as  he  goes  farther  and  farther  into 
the  subject.  What  shall  I  do  that  I  may  obtain  the 
pardon  of  my  sins,  while  all  the  time  I  am  sinning 
against  a  holy  God  whom  I  am  unfit  to  serve  ?  What 
shall  I  do  to  propitiate  his  anger  so  justly  aroused 
against  me  ?  What  shall  I  do,  for  an  atonement  for 
sin,  when  I  am  not  in  unison  and  love  with  Christ  ? 
What  shall  I  do  to  overcome  the  rebellious  feeling  of 
my  wicked  heart  following  its  worldly  inclination  ? 
What  shall  I  do  to  get  the  principle  of  holiness  estab- 
lished in  it,  so  closely  shut  against  heavenly-minded- 
ness,  so  faithless,  so  perverse?  I  know  if  I  am  truly 
penitent,  God  will  save  ;  but  what  shall  I  do  to  obtain 
a  holy  penitence  any  lodgment  within  this  hard  and  de- 
ceitful heart  ?  I  know  if  I  believe.  He  will  save  ;  but 
how  shall  I  get  this  faith  which  works  by  love,  while  I 
do  not  feel  the  drawings  of  love  within  my  soul  ?  I 
know  if  I  use  the  means  which  He  has  prescribed  cor- 
rectly, He  will  save  me  ;  but  what  shall  I  do  for  help  to 
use  them  in  such  a  manner?  I  know  if  I  desire  to  be 
saved  in  reality.  He  will  save  me  ;  but  what  shall  I  do 
when  my  wicked  heart  turns  all  desire  upon  forbidden 
things  ?  O,  my  powerless  soul,  seeing  thy  ruin,  yet 
unable  to  escape,  what  shall  I  do  ?  What  power  less 
than  Divine  can  inspire  that  love  which  I  am  bound  to 
feel  without  it,  and  yet  cannot  f 

Yes,  my  friends,  put  your  awakened  souls  through 
such  a  catechism,  you  will  find  out  what  the  difficulty 
is,  in  all  its  fearful  magnitude.  There  is  no  other,  or 
rather,  all  other  difficulties  are  removed  already.  None 
other  can  exist  in  a  mind  enlightened  by  the  Bible. 
But  this  difficulty  is  not  easily  overcome.  The  awakened 
sinner  knows  he  cannot  save  himself,  because  he  cannot 


302  MOEAL   INABILITY. 

renew  himself.  He  knows  to  his  sorrow  that  God 
Almighty  is  not  to  be  controlled,  and  that  He  was  not 
bound  to  offer  mercy.  He  knows,  too,  that  offered 
mercy,  Avhen  rejected,  may  be  withdrawn  in  righteous 
indignation  ;  and  that  a  Sovereign  God,  if  not  bound  to 
save  under  any  circumstances,  cannot  be  bound  to  save 
the  sinner  who  insults  his  mercy,  and  does  despite  to 
the  Spirit  of  grace.  O  what  then  shall  he  do  to  obtain 
an  Almighty  influence  to  subdue  his  wicked  heart,  a 
converting,  sanctifying  power  to  reclaim  his  soul  ? 
Thus  you  see  that  the  subject  we  discuss,  is  the  very 
subject  that  distresses  him.  It  is  the  hinge  on  which 
his  conviction  turns.  I  cannot  see  why  any  sinner  should 
be  distressed  at  all,  except  for  this.  Every  other  diffi- 
culty is  removed  by  Divine  revelation,  but  Divine  re- 
velation does  not  tell  the  individual  sinner  that  God 
will  save  him,  or  that  his  conviction  will  issue  in  conver- 
sion. Therefore  knowing  his  natural  ability  by  which 
he  is  held  accountable  for  sin  ;  and  knowing  his  moral 
inability  by  which  he  is  so  strongly  disinclined  to  do 
his  duty  that  he  cannot  change  himself,  and  all  the 
while  inexcusable  for  not  doing  it,  he  mourns  for  his 
soul,  as  one  that  is  in  bitterness  of  a  grief  that  cannot 
be  assuaged.  This  is  the  condition  of  an  awakened 
sinner,  while  he  that  is  not  awake  is  more  hopeless  still  ; 
nay,  altogether  without  hope,  and  without  God  m  the 
world. 

3.  In  the  fulfillment  of  my  duty,  I  must  honestly  tell 
you  that  there  is  a  tremendous  difficulty,  O  sinner,  in  the 
way  of  your  salvation,  a  difficulty  which  I  can  make 
plain,  but  which  I  cannot  obviate.  God  alone  can  do 
it.  I  can  indeed  say,  if  you  believe,  you  shall  be  saved  ; 
but  I  have  said  this   for  years  without  any  effect  upon 


MORAL   INABILITY.  303 

you.  I  can  say  truly,  if  you  repent,  if  you  pray,  if  you 
use  the  means  of  grace  correctly,  you  shall  be  saved  ; 
but  I  have  said  this  for  years,  and  you  have  done  none 
of  these  things.  I  cannot  therefore  settle  the  point  in 
any  other  way  than  against  you,  because  God  does  it, 
and  Christ  does  it,  and  I  dare  not  do  otherwise.  Per- 
haps you  would  have  me  remove  every  cloud  that  rests 
upon  this  subject,  but  I  cannot  by  the  book  of  revela- 
tion, much  less  by  the  book  of  nature.  I  never  can, 
unless  I  might  enter  into  the  secret  counsels  of  the 
Most  High.  And  if  I  could  remove  all  darkness  from 
this  subject  in  your  individual  case,  then  you  would  not 
do  otherwise  than  you  have  done.  Could  I  ascend  to 
the  throne  of  the  Eternal^  and  thence  bring  the  certain 
destiny  of  your  soul  before  you,  it  would  make  no 
difference;  for  should  I  be  able  to  say,  you  will  be  cer- 
tainly lost;  despair  might  settle  upon  you,  but  repent  and 
believe  you  never  would.  Should  I  be  able  to  say,  you 
will  be  certainly  saved,  satisfaction  might  rest  within 
you,  and  all  concern  be  dismissed  ;  but  repent  and  be- 
lieve you  never  would,  in  consequence  of  information 
thus  brought  from  the  very  court  of  heaven.  You 
never  would  be  grateful  for  a  salvation,  which  you  did 
not  learn  to  appreciate,  through  the  agony  of  conviction 
and  the  joy  of  conversion.  I  say  again,  if  you  desire 
salvation  you  may  have  it  freely,  fully,  gloriously;  but 
I  cannot  say  whether  you  shall  ever  have  that  desire,  for 
I  know  not  whether  a  Sovereign  God  will  bestow  it, 
after  repeated  offers  on  His  part,  and  repeated  rejection 
on  yours.  As  to  trusting  to  the  efficacy  of  means 
without  a  divine  operation,  years  of  preaching  have 
proved  its  fallacy.  Your  purposes,  resolutions,  all  for- 
gotten, you  yourself  ought   to  know  by  this  time,  are 


304  MORAL   INABILITY. 

but  as  chaff  before  the  wind,  as  withered  leaves  before 
the  rising  storm.  I  have  preached  to  the  utmost  of  my 
ability:  God  help  me,  I  can  do  no  more.  You  have 
heard  and  listened  to  my  plea  ;  God  help  you,  you 
have  rejected  it. 

4.  Poor  encouragement,  you  perhaps  will  say,  this 
affords  for  the  careless  sinner.  Yes,  so  I  mean  it  should 
be.  Your  prospect  is  a  dismal  one.  Your  case  is  a 
terrible  one.  I  must  say  it  is  doubtful  whether  you 
will  ever  see  the  light  of  heaven.  In  great  tenderness 
and  sorrow  of  heart,  I  say  this.  I  must  be  honest  on 
this  point,  and  would  to  God  I  could  so  picture  the 
condition  and  wretchedness  of  a  sinner  rejecting  the 
calls  of  mercy  as  to  so  discourage  you,  so  dishearten 
you,  so  unhinge  all  you!-  fallacious  hopes,  that  you 
would  cry  out  in  agony,  "  What  shall  I  do  ?"  This  is 
the  very  end  of  the  discussion,  to  discourage,  to  unsettle, 
to  put  you  out  of  humor  with  all  presumptuous  hopes. 
Indeed  I  know  no  subject,  no  doctrine  but  this,  which 
will  make  the  sinner  tremble.  What  if  I  say,  and  prove, 
and  illustrate  that  you  are  transgressors  of  the  law? 
This  difficulty  you  can  easily  meet,  for  you  can  say, 
the  gospel  of  glad  tidings  of  sovereign  grace  is  revealed. 
What  if  I  say,  sin  demands  a  satisfaction  V  You  answer 
quickly  and  rightly,  that  Christ  has  died  and  set 
conscience  free  from  pain.  What  if  I  demonstrate,  that 
the  gospel  demands  repentance  as  a  condition  of  salva- 
tion, you  retort  upon  me  my  own  doctrine,  that  you 
have  natural  powers  to  repent  whenever  you  feel 
inclined  to  do  so.  But  if  I  tell  you  that  you  have  no 
feeling  to  do  so,  and  through  years  of  oppor- 
tunities have  failed  to  do  so,  and  never  will  have 
inclination  to  do  so,  till  God  give  you  repentance  unto 


MORAL    INABILITY.  305 

eternal  life  ;  this,  if  you  would  realize  and  V)elieve  it, 
would  tlirust  your  very  heart,  and  nothing  could  pre- 
vent your  agonizing  prayer,  "God  he  merciful  to  me  a 
sinner." 

Perhaj)s  you  de])recate  this  kind  of  preaching.  You 
say,  "Do  not  preach  the  awful  Sovereignty  of  God  ;  do 
not  preach  about  the  pur])Oses  of  God  ;  do  not  preach 
the  severe  doctrines  of  tlie  gospel.  This  may  discourage 
the  sinner.  Yes,  and  for  that  very  reason  they  must  be 
preached.  They  are  the  truth  that  "  is  sharper  than 
any  two-edged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow, 
and  is  a  discerner  of  the  thoughts  and  intents  of  the 
heart."  This  truth  of  fearful  import  does  discourage 
the  sinner.  Yes,  it  takes  all  the  courage  out  of  him, 
and  is  alone  adapted  to  force  the  exclamation,  "What 
shall  I  do  ?"  I  mean  that  it  is  this  very  subject  which 
in  some  forai  or  other,  enters  into  the  spiritual  distress 
of  an  awakened  sinner.  And  because  he  feels  that  this 
subject  is  calculated  to  mortify  his  mind,  and  convict 
him  of  his  helplessness,  he  would  rather  turn  his 
thoughts  to  a  more  encouraging  topic,  or  hear  an  ex- 
])Osition  more  calculated  to  flatter  and  deceive  him. 
This  gives  me  anxiety.  I  fear  misapprehension.  I 
would  not  unnecessarily  offend  the  sinner,  but  on  this 
point,  "the  offence  of  the  cross"  will  never  cease.  Our 
proud  revolting  hearts  remonstrate  and  object,  "  This 
is  a  hard  saying  ;  who  can  hear  it  ?"  O  beloved  souls, 
consider  honestly,  prayerfully  ;  humbly  consider  whether 
in  the  light  of  the  past  you  have  not  a  miserable  prospect 
before  you,  by  reason  of  this  very  impotency  ;  I  mean 
the  unwillingness  of  your  hearts,  and  the  awful  Sover- 
reignty  of  God.     Listen,  that  you  may  be  discouraged 


•'306  MORAL    INABILITY. 

and  feel  the  misery  of  your  natural  condition  ;  for  if  you 
do  not,  one  thing  is  certain  ;  go  where  you  will,  you  will 
never  go  to  Christ. 

5.  I  said  I  had  no  consolation  to  minister  to  thought- 
less minds.  Whence  can  it  come  ?  Not  from  God,  not 
from  Christ,  not  from  the  Scriptures  ;  for  he  that  will 
not  think,  cannot  feel  under  any  influence.  Yet  I  have 
much  encouragement  to  give  to  the  anxious  sinner, 
whose  poor  needy  soul  is  crying  out,  "O  that  I  knew 
where  I  might  lind  him  !"  He  who  has  lost  the  rebel's 
courage  can  alone  be  encouraged.  He  who  finds  his 
heart  inclined  to  give  up  to  Christ,  and  give  over  to 
Christ  the  interests  of  his  soul,  who  is  willing  to  hear, 
love  and  obey  him,  may  be  beset  with  doubts  and  fears  ; 
but  for  such  there  is,  blessed  be  God,  large  encourage- 
ment. Are  you  in  earnest,  yield  not  to  any- 
thing that  would  allay  the  feeling.  Are  you 
serious  indeed,  indulge  and  increase  that  serious- 
ness, that  it  may  end  in  deepened  conviction  of 
your  misery  while  out  of  Christ  ;  for  at  some  point  in 
the  line  of  this  feeling  of  serious  conviction,  it  seems  to 
be  the  purpose  of  infinite  Sovereignty  to  grant  the  grace 
that  regenerates,  the  grace  that  pardons,  the  grace  that 
works  faith  and  repentance  in  the  soul.  When  thou- 
sands were  distressed  on  the  day  of  Pentecost,  they 
obtained  an  unction  from  on  high  which  occasioned 
unspeakable  joy.  It  is  your  interest  then  to  cultivate 
a  deep  sense  of  your  impotence,  looking  to  Christ  who 
said  to  his  disciples,  "Without  me,  ye  can  do  nothing." 
How  much  less  can  you  hope  to  do  anything  without 
Him  ?  Totally  dependent  on  gratuitous  mercy,  cast 
yourselves  upon  the  infinite  love  of  Christ,  and  despair- 
ing of  all  other  sources  of  help,  go  to  him  just  as  you 


M<»RAL    INABILITY.  307 

are  ;  go  to  him  by  prayer,  and  if  you  cannot  find  words 
to  express  your  feeling,  make  to  him  the  signs  of  the 
dumb — He  will  understand.  Be  not  content  until  you 
feel  that  you  do  cast  yourselves  upon  Him  for  all  you 
need.  You  must  not  go  to  Him  for  mere  help,  but  for 
the  entire  work  ;  He  only  can  do  it  all — you  cannot  do 
a  thing  beyond  placing  a  loving  trust  upon  the  word  of 
His  gracious  invitation,  "Come  unto  me."  Be  not  con- 
tent with  bare  possibilities  and  probabilities.  Give  him 
your  whole  heart.  Well,  but  you  will  say  to  me  : 
According  to  your  own  doctrine,  I  have  no  power.  I 
reply  :  Seethe  man  with  the  withered  hand  in  the  syna- 
gogue. He  had  no  power  to  stretch  it  out,  yet  having  the 
disposition,  he  made  the  attempt  ;  and  you  know"  the 
result.  Christ,  in  like  manner,  has  a  word  for  you,  a 
blessed  word  of  encouragement.  He  says  :  "  Come 
unto  me";  "Follow  me."  You  can  make  the  attempt, 
you  can  strive  to  obey.  Like  Matthew,  you  can  rise 
up,  leave  all,  and  follow  Him  ;  and  see  where  He  will 
bring  you.  Do  it  to-day.  Surely  you  can  go  into  no 
secret  place  where  His  eye  is  not  on  you.  In  such  a 
place,  with  all  your  sense  of  weakness  and  inability, 
surely  you  can  look  up  to  Him  with  tearful  eyes  and 
say;  "  Draw  me,  and  I  will  run  after  Thee."  Remember 
He  does  not  ask  you  to  do  His  work,  but  He  asks  you 
to  do  your  duty  :  compliance  is  salvation  ;  refusal  is 
death  !  The  poor  dying  thief  simply  asked  for  a  far-off 
blessing  :  "  Lord,  remember  me  when  thou  comest  in 
thy  kingdom."  He  got  more  than  he  asked  for  :  "  To- 
day, shalt  thou  be  with  me  in  paradise."  When  a  leper 
in  all  his  uncleanliness  came  to  Christ  with  the  despair- 
ing cry,  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean," 
Divine  compassion  said,  "  I  will  ;  be  thou  clean."     Go, 


308  MORAL    INABILITY. 

in  like  manner,  and  with  tlie  same  plea  ;  and  Christ  will 
make  your  hearts  rejoice  by  the  power  of  a  Divine  in- 
fusion of  spiritual  life.  Do  it  to-day,  for  if  you  do  not, 
to-morrow  may  be  a  day  too  late.  O,  shall  it  be 
necessary  that  another  should  plead  with  you  for  this 
duty,  while  you  are  indifferent  to  it?  "Awake,  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  life." 


NATHANIEL 


John  1  :  47.  "Jesus  saw  Nathaniel  coming  to  iiim,  and 
SAiTii  OP  HIM, '  Behold  an  Isuaelite  indeed  in  whom  theue 
IS  no  guile  !'  " 


No  method  of  instruction  is  more  pleasing  and  pow- 
erful than  that  w^hich  derives  it  from  a  true  delineation 
of  character,  and  a  proper  representation  of  facts.  Facts 
are  easily  apprehended  ;  they  make  a  lively  and  lasting 
impression  on  the  mind  ;  they  are  easily  retained  in  the 
memory,  and  the  conclusions  resulting  from  them 
naturally  arise,  and  serve  to  influence  our  practice  amid 
the  various  concerns  of  life.  The  soundest  abstract 
reasoning,  the  most  wholesome  general  rules  are  often 
disregarded,  while  examples  of  piety,  which  discover  the 
amiable  feelings  of  the  heart,  deeply  interest  our  atten- 
tion. They  encourage  imitation  ;  they  operate  upon  our 
sympathy  ;  they  represent  to  us,  in  a  striking  manner, 
the  odious  forms  of  vice,  and  the  amiableness,  simplicity, 
and  integrity  of  the  Christian  spirit  ;  they  impress  us 
with  a  sense  of  our  duties,  and  our  frailties  ;  and,  under 
the  influence  of  the  divine  blessing,  exalt  and  trans- 
form the  soul. 

It  is  true,  Jesus  Christ  is  the  only  perfect   and  fin- 


810  NATHANIEL. 

ished  character  that  ever  appeared  among  mortals,  to 
the  contemplation  of  whose  example  we  should  be 
peculiarly  devoted.  By  it  every  generous  feeling  of 
our  nature  should  be  roused,  by  it  our  hearts  should 
be  made  to  glow  with  admiration  and  love  ;  but  often 
it  is  of  unspeakable  consequence  to  notice  the  history  of 
His  poor  and  imperfect  followers.  In  them  we  see  the 
principle  of  piety  in  its  earliest  stages,  in  its  first  and 
weakest  efforts  ;  in  its  subsequent  increase  and  enlarge- 
ment. In  them  we  see  it  in  its  interesting  struggles  and 
conflicts  with  a  thousand  infirmities,  doubts,  and  preju- 
dices ;  and  from  them  we  learn  how  the  Father 
Almighty  is  interested  in  behalf  of  his  poor  children, 
and  conducts  them,  by  peculiar  means,  to  strong  faith, 
and  peace,  and  joy  in  believing.  Their  example  is  not 
above  our  imitation,  they  instruct  us  by  their  infirm- 
ities, their  conflicts,  and  their  prejudices  ;  they  encour- 
age us  by  their  successes  ;  they  console  us  exceedingly 
by  the  history  of  their  final  triumphs,  and  of  the 
interposition  of  Christ  in  their  behalf.  In  view  of  these 
things,  let  us  attend  to  the  case  of  Nathaniel.  Christ 
saw  him  coming  to  Him,  and  saith  of  him,  "  Behold  an 
Israelite  indeed,  in  whom  there  is  no  guile  !" 


I.  Our  attention  is  at  once  arrested  by  the  forcible 
language  of  Christ,  descriptive  of  his  character. 

When  Nathaniel  is  denominated  "an  Israelite,"  no 
doubt  reference  is  had  to  his  descent  from  the  patriarch 
Jacob,  who  wonderfully  wrestled  with  the  Angel  of  the 
Covenant,  striving  in  supplication  all  night  till  the  dawn 
of  day,  not  willing  to  let  him  depart  without  a  blessing. 
So  it  seems  Nathaniel   wrestled  in  secret  with  God  in 


NATHANIEL.  311 

pursuit  of  that  knowledge,  wisdom,  and  grace  necessary 
to  the  comfort  and  salvation  of  his  soul. 

lie  is  denominated  an  "  Israelite  indeed,"  in  contradis- 
tinction from  those  who  gloried  merely  in  their  carnal 
descent  from  Jacob,  while  destitute  of  his  spirit  ;  for 
they  were  not  all  Israel  who  were  so  called  ;  neither 
because  they  were  Abraham's  seed  were  they  all 
children.  Indeed  the  generality  of  the  whole  nation 
had  so  declined  from  the  steps  of  their  father  Jacob, 
that  every  instance  of  honest  piety  among  them  was  a 
remarkable  exception,  worthy  of  admiration  and  regard. 
Whatever  others  were,  whatever  the  darkness  in  which 
the  whole  nation  was  involved  ;  whatever  the  sad 
degeneracy  in  virtue  and  morals  that  marked  the  nation 
at  that  period,  Nathaniel  was  a  real  Israelite,  whom  the 
Saviour  Himself  could  not  but  notice  and  approve,  and 
publicly  applaud. 

In  him  there  was  "no  guile,"  no  deception,  no  dis- 
simulation ;  no  profession  nor  appearance  without 
reality  ;  no  ostentation,  vanity,  nor  affectation  ;  but  in 
opposition  to  all  this,  honesty,  simplicity,  and  modesty 
(which  rather  shrank  from  observation)  characterized  his 
piety.  The  meaning  is,  not  that  he  Avas  a  perfect 
character,  for  he  entertained  unworthy  doubts,  prepos- 
sessions, and  prejudices  against  Jesus  Christ  as  the 
Messiah,  shown  in  the  objection  :  "  Can  there  any  good 
thing  come  out  of  Nazareth  ?"  He  had  adopted  the 
opinion  which  his  nation  entertained,  that  an  earthly 
Messiah  was  to  be  expected  for  mere  earthly  purposes 
in  their  political  renown.  Notwithstanding  this,  he 
might  be  "an  Israelite  indeed,  in  whom  there  was  no 
guile"  ;  for  Israel  himself,  Israel  his  father,  whom  he 
honorably  resembled,  on  different  occasions  discovered 


312  NATHANIEL. 

inconsistency  and  dissimulation.  Did  he  not  circum- 
vent his  own  brother  and  defraud  him  of  his  birth- 
right and  the  paternal  blessing  attached  to  it  ?  yet,  as 
to  his  general  character  and  prevailing  spirit,  Jacob 
was  a  plain  man,  artless,  honest,  and  heavenly-minded  ; 
so  was  Nathaniel,  notwithstanding  the  infirmities  of  his 
nature.  He  was  sincere,  and  honest,  and  simple  in 
his  piety.  There  is  a  radical  difference  between 
occasional  declension  from  duty  and  general  persever- 
ance in  sin.  No  honest  believer  knowingly,  habit- 
ually, and  from  preference  will  indulge  in  wickedness, 
for  the  seed  of  holiness  is  in  him  ;  and  he  cannot  sin  in 
this  respect,  since  he  is  born  of  God.  An  apostle  says  of 
all  such  men  :  "  Sin  shall  not  have  dominion  over  you, 
for  ye  are  not  under  the  law,  but  under  grace." 
Nathaniel  was  of  such  a  spirit  that  our  Saviour  passed 
upon  him  the  highest  encomium. 

II.  This  character  is  set  before  us  as  a  model,  for  such 
it  surely  must  be,  by  the  evidence  of  Him  who  knoweth 
what  is  in  man.  Let  us  examine  the  prominent  points 
of  it  : 

1.  Humility.  Because  unobtrusive,  the  piety  of 
Nathaniel  was  entirely  unobserved,  if  we  may  judge 
from  the  efforts  of  the  Pharisees  to  make  theirs 
conspicuous.  It  is  true,  it  had  been  his  duty  with 
becoming  modesty  on  all  proper  occasions  to  dis- 
cover to  those  around  him  the  impressions  he  enter- 
tained, the  convictions  he  cherished,  and  the  reverence 
he  felt  on  the  subject  of  religion.  He  probably  did  this 
to  some  extent,  but  certainly  he  made  no  show  of  his 
religion  ;  for  the  traits  of  his  character  were  evidently 


XATHANIEL.  313 

averse  to  it.  This  is  always  commendable,  and  yet  it 
may  be  carried  too  far  ;  for  relif^ion  must  appear  in  the 
religious,  not  as  a  matter  of  exhibition,  but  of  manifes- 
tation. It  is  often  the  fault  of  believers  that  they  court 
secrecy  and  silence,  they  affect  indifference  which  too 
often  seems  like  neutrality,  in  order  to  avoid  the  odious 
charge  of  hypocrisy  ;  but  surely  they  miscalculate  ;  for 
such  a  course  is  likely  to  invite  the  very  charge  they  are 
anxious  to  avoid.  Whether  Nathaniel  erred  in  this 
particular  or  not,  it  is  evident  he  could  not  be  justly 
exposed  to  the  charge  of  obtrusiveness  or  vanity,  while 
his  piety  was  not  thrust  forth  for  observation.  No  eye 
but  that  of  Omniscience  could  see  the  emotions  of  his 
heart,  and  no  other  eye,  as  he  thought,  could  witness 
the  effect  of  them  in  the  place  and  position  he  occupied, 
of  which  Christ,  to  his  astonishment,  spoke  in  the  con- 
text. Whatever  seed  of  regeneration  had  been  planted 
in  his  heart,  it  had  lain  concealed  there  until  its  germina- 
tion by  the  grace  revealed  to  him  in  the  presence  of  the 
Messiah.  He  was  one  of  the  Lord's  hidden  ones,  whom 
the  world  and  the  church  do  not  recogpize,  but  whom 
the  Lord  alone  notices  and  approves. 

It  is  a  consoling  thought,  that  amidst  the  degeneracy 
of  any  particular  age  or  nation,  some  exist  who  are  up- 
right and  sincere  in  their  desires  and  pursuits,  though 
their  precious  characters  be  unrevealed  to  public  view. 
Nathaniel  was  one  of  them.  Whatever  perplexity  may 
have  troubled  him  in  regard  to  the  agitation  of  his 
nation  about  the  Messiah's  coming,  he  remained  a  silent 
observer  and  seeker  after  truth.  Nor  did  he  seek  in 
vain.  The  great  Searcher  of  hearts  knew  and  watched 
his  exercises,  and  waited  the  best  opportunity  for  his 
highest  consolation. 


814  NATHANIEL. 

2.  Sincerity.     This  is  made  conspicuoiis  even  by  his 
doubts  and  prejudices.     No  wonder  that  he  had  enough 
of  them,  since  he  was  affected  by  the  popular  belief  that 
the  Messiah   would  appear  in  the  form  of  a  glorious 
earthly  monarch,  subjecting  the  nations  under  his  con- 
trol.    The  disciples,  after  their  conversion  and  oppor- 
tunities of  gaining    correct  views  on  this  matter,  still 
seemed  to  entertain  the  hope  that  their  Lord  and  Master 
would  assume  temporal  dominion,  in    accordance  with 
the  popular  belief  to  which  they  clung  until  after  the 
Resurrection  of  the  Redeemer.     It  was  possible,  there- 
fore, that  Nathaniel  should  be  sincere,  while  under  the 
influence  of  the  same  mistake.     That  his  doubts  and 
prejudices  must  have  been  honestly  held,  appears  from 
the  manner  of  his  holding  them.     Most  of  the  Jews, 
when   they  discovered    that    Christ   was  of   a    humble 
spirit,  hated  and  persecuted  Him.     They  demonstrated 
their  insincerity  by  rage  and  bitterness  ;  but  Nathaniel 
discovered  no  malice  because  Christ  came  from  Naza- 
reth.    He  was  indeed  prejudiced  against  Him,  and  evi- 
dently on  this  account  ;    but  his  prejudices  w^ere  more 
properly  those  of  the  leaders  of  the  people  than  begot- 
ten of  his  own  heart.      His  doubts  were   derived,  not 
from  the  Scriptures,  but  from  the  recognized  doctors  of 
the  law  ;  yet  they  were  not  cherished  in   the  spirit  of 
enmity  against  Christ.      They  did  not  precipitate  him 
into  virulent  invective  or  outrageous  madness.     Calmly 
he  heard  of  Christ,  and  considerately  he  spoke  of  Him. 
It  appears,  too,  that  he  had  bestowed  some  attention 
upon  the  study  of  the  ancient  Scriptures  in  regard  to 
their    prophetical   declarations  concerning    Christ  ;  for 
Philip    appealed   to  them    as  familiar   to  the   mind  of 
Nathaniel,    saying:   "We   have  found   Him  of  whom 


NATHANIEL.  3l5 

Moses  in  the  law,  and  the  prophets,  did  write."  And 
alter  his  friend  Philip  had  asserted  tlie  Messiahship  of 
Christ,  Nathaniel  did  not  rail  ;  he  did  not  contradict  ; 
he  did  not  positively  deny  ;  hut  sim})ly  propounded  a 
proverb  common  among  the  Jews,  indicating  their  con- 
tempt for  this  little,  village  of  Galilee.  And  though  it 
had  so  often  been  declared  that  no  good  thing  could 
come  out  of  Nazareth  ;  yet  he  did  not  condemn  Christ 
because  of  His  disreputable  home.  Nor  did  he  deny 
the  truth  of  Philip's  declaration,  he  only  hesitated  to 
believe,  but  did  not  make  that  hesitancy  offensive  ;  nor 
was  it,  under  the  circumstances,  unreasonable,  and  this 
plainly  was  the  judgment  of  Christ  himself. 

3.  Honesty  was  also  conspicuous  in  this  Israelite. 
His  piety  was  not  demonstrative,  like  that  of  the  Phar- 
isees, "  to  be  seen  of  men,"  but  it  was  immistakably  an 
abiding  principle  within  him,  for  he  was  a  secret  Avor- 
shipi)er  of  God.  As  such,  Jesus  Christ  saw  him  under 
the  tig-tree.  What  his  meditations  were,  what  were  the 
particular  subject  of  his  devotion  at  that  time,  we  are  left 
to  conjecture  ;  and  we  shall  not  perhaps  be  far  amiss  in 
our  judgment,  if  we  say  that  he  prayed  most  earnestly 
to  be  enlightened  with  regard  to  the  coming,  and  the 
intent  of  the  coming  of  the  })romised  Messiah.  It  is 
reasonable  to  suppose  it,  for  this  was  the  topic  of  the 
times  that  agitated  the  whole  kingdom  of  Judea. 
With  what  earnestness  then  must  he  have  sought  the 
true  interpretation  of  the  prophecies  !  With  what  in- 
terest must  he  have  heard  the  various  reports  of  the 
miracles  and  wonders  wrought  by  Christ  !  With  what 
anxiety  was  he  exercised,  that  he  might  be  enlightened 
by  the  divine  S})irit  as  to  His  character  !  How  he  must 
have    been    agonized    between    two    thoughts,    that    if 


316  XATHANlEL. 

Christ  should  be  an  impostor,  he  himself  would  offend 
God  by  advocating  his  claims  ;  and  on  the  other  hand, 
should  Christ  be  the  true  Messiah,  by  rejecting  Him,  he 
would  subject  himself  to  the  wrath  of  God,  and  the  for- 
feiture of  his  own  soul.  This,  indeed,  was  a  matter  well 
becoming  his  solicitude  and  secret  devotion. 

Under  the  sombrous  shade  of  a  solitary  fig-tree,  where 
he  felt  certain  no  human  eye  could  observe  him,  there 
he  poured  out  his  doubts,  fears,  and  perplexities  in  fer- 
vent supplication.  Who,  brethren,  who  would  thus  be 
engaged  in  secret,  shunning  the  presence  of  others,  that 
he  might  give  vent  to  his  conflicting  emotions  before 
God  alone,  but  one  whose  honest  heart  was  seeking  light 
and  consolation  ?  Surely  it  was  a  momentous  point 
upon  which  his  soul  was  engaged,  an  absorbing  question 
of  which  he  sought  solution.  No  man  could  solve  it, 
no  relief  could  come  from  any  source  but  from  God. 

Seci-et  devotion  may  possibly  be  j^ractised  for  con- 
science sake,  but  then  there  will  be  no  fervor,  no  agoniz- 
ing, no  wrestling,  no  soaring  on  wings  of  earnest  aspira- 
tion. When  therefore  one,  like  Nathaniel,  is  thus  en- 
gaged, his  soul  must  be  that  of  "  an  Israelite  in  whom 
there  is  no  guile." 

4.  Candor  in  his  conduct  eorresjionded  with  the 
honesty  of  his  heart.  At  the  time  spoken  of,  he  was 
sought  and  found  by  a  friend  who  had  been  relieved  on 
the  very  point  that  engaged  his  own  thoughts.  Philip, 
rejoicing  in  his  discovery,  "findeth  Nathaniel,  and  saith 
unto  him  :  We  have  found  him,  of  whom  Moses  in  the 
law,  and  the  prophets,  did  write,  Jesus  of  Nazareth,  the 
son  of  Joseph.  And  Nathaniel  said  unto  him.  Can  there 
any  good  thing  come  out  of  Nazareth  ?  Philip  saith 
unto  him  :  Come  and  see."     No  sooner   said  than  com- 


NATIIANIKI,.  317 

plied  with  ;  Nathaniel  came,  without  iuterposinfj^  un 
ohjection.     Candor  dictated  his  conduct. 

There  is  sometimes  an  obstinate  spirit  of  bigotry  met 
with,  whose  inclination  is  averse  to  such  an  experiment 
as  that  to  whicli  Nathaniel  M'as  invited  ;  a  spirit  that 
will  not  condescend  to  examine  anything  encumbered 
with  its  own  prejudice.  Everything  contrary  to  pre- 
vailing notions,  and  preconceived  opinions,  must  be  re- 
jected without  reason,  and  condemned  without  examin- 
ation. Thus  it  was  with  the  Jews.  When  they  found 
that  the  character  of  Christ  evidently  did  not  accord 
with  their  notions  of  what  the  Messiah  must  be,  they 
at  once  rejected  Him  ;  clamored  against  Him  with  en- 
thusiastic madness,  and  demanded  for  Him  the  worst 
form  of  death.  In  like  manner,  infidels  of  the  present 
day  disdain  the  story  of  the  crucified  Saviour,  and 
without  any  sober  examination  of  prophecy,  miracle, 
character,  or  any  other  evidence  in  its  favor,  condemn  a 
religion  which  alarms  their  fears.  So,  too,  conceited 
theologians  reject  indiscriminately  every  part  of  a  sys- 
tem opposed  to  their  own.  So,  too,  nominal  professors, 
])leased  with  the  baseless  hope  they  entertain  of  heaven, 
disdain  to  examine  themselves  or  their  opinions  by  the 
test  of  divine  truth,  lest  their  repose  be  disturbed. 
Not  so,  Nathaniel.  He  came  to  Christ.  Humility,  sin- 
cerity, honesty,  and  candor  prepared  him  to  "  see"  the 
dignity  of  His  person,  to  hear  and  understand  the  im- 
port of  His  doctrines,  to  examine  His  miracles,  and 
other  evidence  unfolded  to  his  intelligence,  and  to  come 
to  a  sure  and  reliable  conclusion. 

On  a  subject  involving  the  salvation  of  his  own  soul, 
comprising  everything  dear  to  him  and  all  mankind  in 
the  present  and  eternal  world,  he  would  bend  all  the 


;U8  NATHANIEL. 

energy  of  his  mind  ;  he  would  allow  nothing  to  inter- 
fere with  that  perfect  fairness  such  a  subject  demanded. 
No  habits  of  thinking,  no  modes  of^  reasoning,  no  pre- 
possessions, nor  partialities  should  warp  his  judgment 
in  dealing  with  it.  He  would  "come  and  see,"  un- 
fettered, unrestrained,  and  with  the  help  of  God,  ex- 
amine for  himself ;  and  if  Jesus  be  proved  to  his  con- 
viction, the  Messiah  and  Saviour,  he  will  sacrifice  every 
opposing  interest  and  place  himself  unreservedly  within 
his  arms.  Could  such  a  spirit  be  any  other  than  one  in 
which  there  was  "  no  guile"  ?  And  when  he  came  into 
the  presence  of  Jesus,  these  qualities  of  a  guileless  soul 
irradiated  his  countenance,  and  placed  him  in  the  love- 
liest attitude  before  the  Redeemer. 

5.  The  approbation  of  Nathaniel's  character  upon  the 
part  of  Christ,  was  expressed  in  surprising  language. 
"  Behold  !"  Nathaniel  was  aware  of  nothing  in  himself 
worthy  of  such  a  greeting.  "Behold!  an  Israelite  in 
whom  there  is  no  guile."  Divine  intuition  gave  utter- 
ance to  divine  approval,  and  thus  Nathaniel  hitherto 
ignorant  of  himself,  came  to  understand  his  own  con- 
dition and  standing  before  God.  What  a  ha])py  dis- 
covery was  his  !  Little  did  he  think  that  his  doubts, 
fears,  solicitude  and  agonizing  inquiry  formed  the 
evidence  of  his  true  character  in  the  eye  of  Christ  of 
whom  he  doubted,  but  who  looked  into  his  ^soul  all  the 
while  he  was  under  that  tig-tree,  far  away  from  His 
bodily  vision  ! 

It  is  remarkable,  too,  what  a  train  of  measures  was  laid 
to  make  this  miserable  man  a  hai)py  one.  Has  he  been 
praying  imder  the  tig-tree  in  deep  distress  and  yet  con- 
cealed his  feelings  from  others,  the  Father  of  mercies 
noticed  him  with  tender  compassion,  and  peculiar  regard. 


NATHANIEL.  319 

Phili])  is  his  companion  and  intimate  friend,  but  Philii> 
knows  nothing  of  the  trouble  of  his  soul.  Let  Philip  be 
called  to  the  fellowshij)  of  Christ,  and  be  first  divinely- 
enlightened,  that  he  may  carry  the  tidings  of  salvation 
to  his  friend.  Such  was  the  arrangement.  Philip, 
made  to  rejoice  in  the  glorious  discovery,  hastens  to 
Nathaniel  with  the  good  news,  whom  he  invites  to  "  come 
and  see."  Nathaniel  comes;  he  sees,  he  hears  a  voice 
which  thrills  his  soul,  and  fills  it  with  "  joy  unspeakable 
and  full  of  glory." 

But  who  could  have  thought  of,  or  conjectured  the 
method  that  Christ  pursued  to  impart  instantaneous  and 
irresistible  proof  of  His  own  divinity  to  the  mind  of 
this  good  man,  who  thought  himself  a  stranger  to  the 
Nazarene  ?  Nathaniel  expected  to  reason  and  argue 
and  study,  and  from  certain  ])remises  to  draw  certain 
conclusions,  carefully  and  slowly,  so  that,  after  a  suf- 
ficient time  for  deliberation,  he  might  satisfy  himself  as 
to  the  truth  of  what  Phili])  had  uttered:  Jesus  Christ 
took  a  shorter  method.  "  Thou  art  an  honest  Israelite 
whom  I  saw  under  the  fig-tree  before  Philip  called 
thee."  These  words  brought  up  a  storm  of  emotion  in 
the  breast  of  Nathaniel.  When  he  heard  the  encomium 
of  Christ,  what  more  natural  than  the  question,  "  Whence 
knowest  thou  me?"  And  what  more  overwhelming 
than  the  unexpected  answer,  "  Before  that  Philip  called 
thee,  when  thou  wast  under  the  fig-tree,  I  saw  thee."  How 
rapidly  did  thought  succeed  thought  in  the  production 
of  an  unshaken  conviction:  "Rabbi,  thou  art  the  Son 
of  God;  thou  art  the  King  of  Israel."  Nor  was  this  too 
hasty  a  conclusion,  although  ra])idly  reached.  Christ 
revealed  to  Nathaniel  the  possession  by  Himself  of  the 
incommunicable  attributes  of  Deity.     Omniscience  and 


320  XATHANTKI.. 

omnipresencf  must  be  ever  associated  with  omnipotence; 
but,  as  none  of  them  can  pertain  to  any  creature,  the 
argument  was  no  less  strong  than  brief,  by  which  this 
guileless  Israelite  reached  and  proclaimed  his  conclusion. 
How  joyfully  did  he  accept  the  privilege  of  being 
accorded  a  high  place  of  honor  in  the  little  circle  of  the 
followers  of  the  Lord! 


The  improvement  that  should  be  made  out  of  this 
ioteresting  narrative  is  quite  obvious  to  every  reflecting 
mind: 

1.  We  see,  my  brethren,  the  importance  of  devotion, 
of  secret  devotion,  when  the  heart,  the  soul,  the  desires, 
the  affections,  all  are  poured  out  in  private  prayer  before 
God.  Let  it  be  followed  up  with  the  perseverance  and 
sincerity  of  Nathaniel,  and  as  in  his  case  the  Answerer 
of  prayer  will  astonish  us  with  unlooked-for  responses 
that  shall  far  outstrip  our  expectations.  Let  no  one 
object  that  he  must  be  previously  enlightened,  instructed, 
and  impelled;  for  the  inquiring  sinner  knows  not  how 
much  he  may  be  touched  and  enlightened  already.  The 
Lord  imparts  his  S^jirit  in  his  own  secret  and  peculiar 
way,  and  we  must  glorify  his  sovereignty.  Duty  is  the 
consideration  w^hich  should  urge  the  sinner,  a  helpless 
creature  of  necessity,  under  the  benign  administration 
of  free  grace  and  wonderful  mercy.  What  can  he  do, 
what  ought  he  to  do,  but  cast  himself  upon  those  precious 
promises  that  are  as  sure  as  the  immutable  God  can 
make  them  ? 

Neither  should  we  urge  ignorance,  or  perplexity,  or 
doubt  on  any  subject  as  a  reason  for  omitting  our 
devotions.     A  worse  reason  cannot  be  imagined,  because 


NATHANIEL.  321 

there  is  no  connection  between  the  premises  and  conclu- 
sion leading  to  sucli  omission.  The  real  encouragement 
which  should  animate  us,  irrespective  of  everything  else, 
is  the  fact  that  God  has  not  only  allowed  but  commanded 
our  prayers;  and,  when  offered  in  the  spirit  of  Nathaniel's 
piety,  the  Lord  Avitnesses  our  cries,  hears  our  groans, 
gathers  our  tears  in  his  bottle,  and  answers  our  prayers 
according  to  his  own  wisdom  and  our  necessities,  of  which 
we  are  not  adequate  judges. 

Poor  Nathaniel  is  but  a  poor  Jew,  of  a  degenerate 
nature,  full  of  ignorance  and  prejudice  and  perplexities; 
yet,  not  only  willing,  but  anxious  to  be  broiight  into 
the  light  and  truth  and  comfort  that  God  alone  can 
impart.  He  prayed,  and  the  Lord  answered  him  in  a 
way  of  which  he  could  not  have  dreamed,  but  which 
was  infinitely  a  better  way  than  he  himself  could  have 
devised,  if  it  had  been  left  to  his  own  decision.  Thus 
it  will  be  with  all  who  put  their  trust  in  God  humbly, 
honestly,  sincerely,  and  candidly;  referring  all  their 
troubles  to  His  disposition  of  them,  and  resigning  them- 
selves to  their  duty  and  to  Ilis  will,  as  the  regulator  of 
it,  in  all  the  details  of  life. 

2.  We  see  the  necessity  of  sincei'ity  to  a  freedom  from 
guile.  Insincerity  is  the  result  of  a  beguiling  spirit, 
and,  though  it  makes  dupes  of  others,  the  greatest  and 
most  keenly  suffering  victim  will  be  the  soul  in  which 
guile  has  been  a  source  of  unholy  motive.  But  nowhere 
is  its  operation  so  dreadful  as  in  the  matter  of  religion. 
O,  what  can  it  avail  that  you  attend  to  the  ceremony  of 
worship  while  the  heart  is  unemployed  in  the  business 
itself,  while  you  are  unaffected  Avith  the  burden  of  your 
sin,  while  you  feel  no  need  of  pardon,  no  cause  for  fear, 
no  anxiety  to  be  saved  from  wrath?     O,  if  salvation  be 


322  NATHANIEL. 

not  your  supreme  concern;  if  it  be  not  supremely  sought; 
if  it  employ  not  all  your  heart  and  soul  and  mind  and 
strength;  if  it  be  not  an  object  of  such  paramount 
interest  as  to  make  every  other  matter  inferior  and 
subordinate,  all  your  devotion  is  superficial,  insincere, 
and  unavailing.  Yes,  unavailing  /  for  you  are  all  the 
while  in  the  midst  of  your  seeming  worship,  treating 
God  and  Christ,  death  and  eternity,  with  contempt; 
unavaiUng,  for  there  is  nothing  in  you  that  makes  you 
susceptible  of  salvation,  or  that  disposes  the  mind  to 
receive  it;  tmavailmg,  for  God  has  determined  never  to 
bestow  it  except  upon  those  who  deeply  regard  it  with 
heart-felt  anxiety.  Tell  me  how  you  will  ever  correctly 
and  experimentally  understand  the  Christian  system 
without  an  honest  and  supreme  desire  to  understand  it? 
If  there  be  no  sincere  concern  with  regard  to  your  soul, 
will  you  examine  your  Bibles  with  proper  motives  ? 
Will  you  not  be  swayed  by  prejudices,  and  vague 
impressions,  in  settling  down  upon  any  creed  ?  Will  you 
not  then  pervert  the  truth,  and  render  the  Christian 
system  nugatory  to  your  own  souls  ?  All  your  opinions 
and  views  of  Christianity,  will  they  not  be  such  only  as 
you  yourselves  fabricate  by  accommodating  the  Scrip- 
tures to  your  pride?  To  understand  the  Scriptures 
correctly,  we  must  bring  all  our  preconceived  notions  to 
be  immolated  on  the  altar  of  divine  truth.  We  must 
be  willing  to  resign  our  selfish  views  to  the  control  of 
revelation.  You  ought  to  be  willing  to  part  with  your 
favorite  views,  your  modes  of  thinking,  your  habits  of 
reasoning,  for  the  sake  of  knowing  that  revealed  truth, 
in  its  formative  power,  by  which  a  ruined  man  may  be 
saved  from  his  own  delusions,  and  may  be  redeemed. 
You  must  be  willing  to  follow  the  Scriptures  without 


NATHANIEL.  323 

hesitation  and  without  reserve  in  every  doctrine,  every 
duty,  every  mystery  tliey  unfold.  Then,  indeed,  and 
not  otlierwise,  will  truth  divine  enlighten,  purify,  and 
comfort  your  souls. 

Would  Nathaniel,  think  you,  have  found  the  Messiah 
and  salvation  in  His  name,  had  he  not  been  humble, 
honest,  sincere,  and  candid  in  his  researches  and  devo- 
tions? If  under  the  influence  of  guile  and  cunning 
quibbling  he  had  come  to  Christ,  would  he  not,  like 
other  Jews,  have  been  more  confirmed  in  error,  more 
perverse  in  sentiment,  more  bitter  in  opposition  to 
truth  ?  Approaching  the  Saviour  honestly  and  honorably, 
how  kindly  was  he  received  ;  how  marvelously  enlight- 
ened and  convinced  !  How  beautifully  is  his  conduct 
illustrative  of  the  promises  :  "  The  meek  will  He  guide 
in  judgment  ;  and  the  meek  will  he  teach  his  way  !" 
"  If  a  man  will  do  His  will,  he  shall  know  of  the 
doctrine,  whether  it  be  of  God."  "  Then  shall  we  know, 
if  we  follow  on  to  know  the  Lord  :  His  going  forth  is 
prepared  as  the  morning  ;  and  he  shall  come  unto  us  as 
the  latter  rain,  as  the  latter  and  the  former  rain  upon 
the  earth." 

Brethren,  is  it  not  possible  that  after  all  the  oppor- 
tunities of  Christian  knowledge  we  enjoy,  and  notwith- 
standing the  flood  of  light  which  Christianity  has  poured 
upon  the  earth,  we  are  more  ignorant,  more  perverse  in 
sentiment,  more  obstinate  in  error  than  otherwise  we 
should  have  been,  had  we  dealt  honestly  with  sacred 
truth  ?  The  gospel,  if  not  turned  to  a  good  account, 
becomes  "the  savor  of  death  imto  death."  O,  when 
Christianity  does  not  enlighten  you,  it  darkens  your 
understanding,  just  as  continuous  gazing  at  the  sun 
produces  blindness.    The  longer  men  reject  Christianity, 


324  NATIIANIEI. 

the  more  exceptionable  and  offensive  its  doctrines  and 
precepts  become  to  them.  Thus  truth  will  either  merci- 
fully soften,  or  judicially  harden  the  heart.  Let  this 
teach  us  all  the  necessity  of  obeying  the  truth  with 
simplicity,  sincerity,  and  honesty  ;  so  that  we  too  may 
be  "Israelites  indeed  in  whom  there  is  no  guile." 

3.  Some  may  say,  "  We  will  make  no  profession  at  all, 
that  we  may  never  incur  the  charge  of  hypocrisy  or 
guile."  But  stop,  are  you  sure  that  you  will  escape  it, 
by  refusing  the  most  reasonable  duty  that  you  ought  to 
recognize  as  pertaining  to  men  blest  with  the  light  you 
enjoy  ?  "  Certainly,"  you  say  ;  "this  crime  is  the  crime 
of  the  church  ;  the  sin  of  professors  ;  the  disgrace  of 
Christianity,"  We  plead  guilty  to  the  charge,  for  it  lies 
with  fearful  weight,  not  upon  Christianity,  or  the 
church,  but  upon  many  M^ho  are  avowedly  Christians, 
but  really  so  only  in  name.  Would  to  God  we  could 
refute  the  allegation.  We  will  not  call  it  slander,  for 
there  is  too  much  truth  in  it,  so  far  as  individual 
instances  are  concerned  ;  we  cannot  advance  an  unquali- 
fied denial.  We  lament  the  fact,  and  pray  to  be 
delivered  from  that  lukewarmness,  formality  and  incon- 
sistency, which  attach  themselves  to  many,  and  so  far, 
go  to  fix  upon  us  the  odious  stain  of  hypocrisy  and 
guile.  Thus  much  we  admit,  as  to  the  grain  of  truth  in 
this  charge.  We  desire,  however,  that  you  will  be 
equally  candid  :  Is  there  no  guile,  no  insincerity  in  the 
practice  of  our  accusers  ?  Because  they  have  made  no 
profession  of  Christ,  they  think  that  one  good  thing  at 
least  comes  of  their  delinquency  :  they  thus  avoid  the 
guilt  of  the  hypocrite  !  But  are  they  not  hypocritical 
when  they  profess  a  belief  in  Christianity,  which  is 
contradicted  by  their  practice  ?     Christianity  is  every- 


NATHANIEL.  325 

thing,  or  nothing  ;  entire  truth,  or  entire  fiction.  To 
the  extent  of  their  avowed  belief  in  it,  then,  are  they 
not  hyj)Ocritical,  so  long  as  they  prove  indifferent  to  the 
thing  believed  ?  There  can  be  no  doubt  of  it,  because 
real  belief  always  produces  sincere  action  in  duty,  so 
far  as  it  goes.  Are  they  not  hyiiocritical  when  they  say 
they  cherish  a  good  honest  principle,  and  are  unwilling 
to  act  it  out  before  the  world  ?  Are  they  not  hypo- 
critical when  they  say  they  desire  to  be  real  Christians, 
no  such  desire  being  discoverable  in  a  single  effort  to 
become  such,  and  when  a  careless  ease  on  the  subject  is 
plainly  manifested  all  the  while?  And  are  they  not 
hypocritical  often,  when  they  advance  the  charge 
against  professors  in  broad,  malicious,  and  unqualified 
terms,  which  their  better  judgment  condemns  at  the 
very  moment  of  its  utterance  ?  This  defence  therefore 
is  like  an  overloaded  canon,  which  does  more  execution 
among  friends  than  enemies. 

4.  Let  us  carefully  remember  that  there  is  a  degree 
of  hypocrisy  to  which  a  true  Israelite  never  can  advance. 
We  know  the  infirmities  of  human  nature  exemplified  in 
a  thousand  instances  recorded  in  sacred  history;  and  it 
is  astonishing  to  what  excesses  even  true  Israelites  have 
gone,  through  ignorance,  weakness,  inadvertancy,  temp- 
tation, sur})rise.  Yet  we  are  authorized  to  assert  that 
no  pious  person  will  knowingly  cherish  an  abominable 
lust  in  his  heart,  nor  habitually  allow  himself  in  a  known 
neglect  of  any  duty,  nor  advocate  any  known  transgres- 
sion. It  is  evident  that  if  a  professor  can  indulge  him- 
self in  forbidden  things,  and  knowingly,  willfully,  and 
habitually  pursue  any  sin  or  course  of  conduct  in  eonfiict 
with  the  })rinciples  of  divine  teaching,  he  ought  to  re- 
linquish his  hope  of  heaven,  and  anticipate  a  full  portion 


326  NATHANIEL. 

with  hypocrites  and  unbelievers.  But  let  it  be  observed 
that  infirmities  of  temper,  and  various  weaknesses  and 
imperfections,  are  not  evidence  of  hypocrisy. 

He  who  is  conscious  of  honesty  of  purpose,  and  looks 
to  God  for  guidance  into  the  way  of  truth  and  righteous- 
ness, shall  obtain  the  blessing.  Christ  came  to  save 
from  sin,  and  the  promise  is  infallibly  sure:  "He  that 
Cometh  to  the  Father  by  Him  shall  in  nowise  be  cast 
out."  This  is  the  sinner's  only  reliance,  but  it  is  ample  ; 
encouraging  ;  and  should  be  instantly  adopted  by  all 
men,  to  whom  "the  glorious  gospel  of  the  blessqd  God" 
is  announced,  as  the  certain  means  of  gaining  admission 
into  the  kingdom  of  heaven. 

O,  sinner  !  If  you  are  honestly  concerned  for  your  own 
immortal  soul,  the  eye  of  heaven  is  upon  you.  If  yoii 
are  really  candid  in  your  doubts  and  prejudices  and 
infirmities,  desiring  God  Almighty  to  lead  you  into  His 
truth,  your  errors  shall  be  overlooked.  If  you  are 
distressed  in  your  doubts  and  perplexities,  desiring 
Christ  as  your  all  and  all,  the  bosom  of  the  Almighty 
pities  you.  If  you  come  sincerely  to  Christ  for  relief, 
light,  and  salvation,  determined  to  submit  to  Him,  the 
fullness  of  the  everlasting  covenant  is  yours. 

O,  can  it  be  that  such  tender  and  abundant  pity 
dwells  in  Him  whom  we  have  so  grievously  offended, 
and  from  whom  we  cannot  justly  expect  anything  but 
"  fiery  indignation  which  shall  consume  the  adversary  ?  " 
It  is  astonishing,  but  no  less  true,  salvation  is  for  the 
chief  of  sinners.  We  are  warranted  to  expect  extraordi- 
nary things  from  an  extraordinary  dispensation  founded 
on  atoning  blood.  O,  Nathaniel!  Happy  Israelite; 
once  poor  and  miserable,  though  honest  and  devoted: 
rescued    by   Jesus   from    "  the   horrible   pit  and  miry 


NATHANIEL,  327 

clay,"  and  now  crowned  with  applause,  and  numbered 
with  the  princes  of  heaven!  O,  may  we  all,  by  the 
same  honest  promptitude,  when  invited  to  "come  and 
see,"  obey  the  summons,  and  gain  the  approval  of  Him 
who  lovingly  said  to  the  honestly  disposed  sinner, 
"Behold  an  Israelite  indeed,  in  whom  there  is  no  guile." 


NOT  FAR  FROM  THE  KINGDOM. 


Mark  12:34.  "When  Jesus  saw  that  he  answered  dis- 
creetly, HE  SAID  UNTO  HIM:  TlIOU  ART  NOT  FAR  FROM  THE 
KINGDOM  OF  HEAVEN." 


Ainong  the  circumstances  attending  the  ministry  of 
Christ  on  earth  there  were  some  things  peculiarly  dis- 
couraging. The  state  of  the  Jewish  mind  was  the  state 
of  error,  perversion,  and  distraction,  produced  by  false 
teaching  and  pride  of  ancestry,  of  opinion,  and  of 
fancied  superiority.  I  refer,  however,  more  particularly 
to  the  prejudices  which  existed  in  all  the  sects,  parties, 
and  denominations  into  which  the  Jewish  nation  was 
unhappily  divided. 

The  Essenes  was  a  sect  entertaining  the  belief  that, 
by  austerity  and  bodily  mortification,  they  should  merit 
happiness,  and  so  purchase  the  reward  of  heaven.  They 
consequently  retired  into  obscurity,  and  do  not  Once 
appear  in  the  New  Testament  history.  They  were  like 
the  monks  of  the  dark  ages. 

The  Herodians  was  a  sect  that  distinguished  them- 
selves by  their  prejudices  in  favor  of  Herod  the  King 
as  the  legitimate  ruler  of  the  people,  though  he  were  a 
heathen.     Their  politics  commingled  with  their  religion. 

The  Pharisees  was  a  sect,  and  the  largest  of  them  all. 


330  NOT   FAR    FROM   THE    KINGDOM. 

whose  immoderately  inflated  self-righteousness  was  their 
reliance  as  the  meritorious  favorites  of  heaven.  Who- 
ever might  he  lost,  they  felt  that  they  should  be  surely 
saved,  and,  should  they  be  deficient  in  anything,  the 
merits  of  Father  Abraham  would  supplement  all. 

The  Sadducees  was  a  sect  of  Deists,  who  violently 
contended  against  the  immortality  of  the  soul,  denying 
the  existence  of  angel  and  spirit,  and  ridiculing  the 
doctrine  of  the  resurrection. 

Amid  prejudices  so  diversified,  so  numerous  and  so 
deeply  rooted,  could  it  be  supposed  that  the  doctrine  of 
Christ  would  prevail  without  opposition,  or  be  accepted 
without  keen  debate  ?  We  are  at  no  loss  for  an  opinion 
made  unanimous  by  our  own  experience  "  of  the  con- 
tradicti<m  of  sinners."  Christ  was  opposed  at  every  step 
by  them  all.  Sometimes  contrary  sects  who  hated  each 
other  most  heartily,  would  unite  forces  for  the  purpose 
of  combating  Him  ;  they  tortured  their  wits  for  the 
sake  of  entangling  Him  in  His  talk,  and  exposing  Him 
to  the  obloquy  and  hatred  of  the  common  people.  In 
the  record  of  these  things  nothing  is  so  remarkable  as 
the  wonderful  addresses,  the  readiness  of  mind,  and 
unexampled  wisdom  with  which  He  instructed  the  people, 
and  managed  every  controversy  raised  by  His  enemies. 
They  saw  and  were  made  to  feel  something  very  extra- 
ordinary in  His  arguments,  an  admirable  conclusiveness 
in  His  reasoning,  and  a  singular  adroitness  in  turning 
every  objection  to  His  own  advantage,  and  putting 
them  to  silence  the  most  mortifying,  while  He  would 
take  occasion  from  every  circumstance  to  inculcate  the 
sublimest  virtue  in  the  most  captivating  forms  of 
speech  ;  thus  would  He  prepare  the  minds  of  His  hearers 
for  the  reception  of  His  gospel. 

There  were  indeed  a  few  honorable  exceptions,  such 


NOT  FAE  FROM  THE  KINGDOM.  331 

as  Nicodemus  and  Gamaliel,  Among  them  was  one  (by 
profession  an  interpreter  of  the  law,  a  man  of  erudition 
and  ingenuity)  who  had  been  sent  to  try  the  skill  of  the 
Divine  Prophet.  He  was  disposed  to  be  fair  and  honest 
in  debate,  and  consequently  experienced  an  eifect  some- 
what diiferent  from  those  who  had  been  forced  to  retire 
from  contests  to  which  they  found  themselves  unequal. 
He  seemed  to  be  astonished  and  overwhelmed  ;  his 
heart  was  evidently  softened — he  yielded,  his  conscience 
considerably  moved  and  convicted,  his  judgment  over- 
borne, his  sensil)ilities  aroused  :  the  best  feelings  of  his 
nature  prompted  him  to  utter  applause,  evidently  under 
a  profound  impression  made  by  the  conversation  of  this 
Heavenly  Prophet.  All  this  I  would  infer  from  his 
manner,  from  his  candor,  the  cordiality  with  which  he 
expressed  his  approbation  of  the  doctrine  of  Christ  ; 
from  the  emphasis  which  he  laid  upon  His  words,  re- 
peating them  with  an  amplification  of  expression  and 
pertinent  remark. 

We  feel  an  interest  in  the  exercises  that  moved  the 
heart  of  this  honorable  and  amiable  man.  We  do  not 
certainly  know  what  became  of  him  afterwards,  but  we 
may  hope  he  became  a  true  disciple  of  the  Master.  He 
had  already  approached  to  Christian  character,  for 
Christ  in  parting,  said  to  him  :  "  Thou  art  not  far  from 
the  kingdom  of  God."  Let  us  consider  the  import  of 
the  Saviour's  descriptive  language,  and  the  position  of 
those  to  whom  it  may  be  applied. 

I.  The  import  of  the  Saviour's  descriptive  language. 
When  he  thus  indicated  the  character  of  this  scribe  as 
one  who  had  approached  near  to  the  kingdom  of  God, 
we  cannot  conceive  Him  to  have  meant  that  he  was 
approaching  merely  to  qualifications  requisite  to  intro- 


332  NOT   FAR    FROM   THE    KINGDOM. 

duce  him  into  external  membership  with  the  gospel 
church.  The  kingdom  of  heaven,  or  of  God,  means  the 
social  state  of  final  happiness,  in  which  the  saints  shall 
live  under  the  government  of  Christ  forever  in  heavenly 
glory  ;  and  specially  does  it  mean,  the  Millennial  reign 
of  Christ  in  the  latter  day.  For  this  He  had  taught  His 
disciples  to  pray  :  "  Thy  kingdom  come."  It  was 
not  this  sovereign  reign  of  Christ  over  the  world 
to  which  the  scribe  had  drawn  near,  but  it  was  to 
union  with  the  King  Himself,  then  on  earth,  by 
the  establishment  of  those  principles  in  his  heart 
which  would  make  him  a  subject  of  His  kingdom. 
From  such  a  position  of  citizenship  therein,  made  sure 
to  believei-s  in  Christ,  he  was  not  far.  All  men  in  whose 
hearts  Christ  reigns  as  their  accepted  prophet  priest 
and  King,  are  sure  of  places  in  His  kingdom  :  there- 
fore, not  to  be  far  from  the  kingdom,  and  not  to  be  far 
from  union  with  Christ  the  King,  mean  the  same  thing. 
It  is  being  almost  ready  to  submit  to  the  dominion  of 
Christ  by  faith  in  Him,  allegiance  to  Him,  and  fellow- 
ship with  Him  as  our  Lord  and  Master.  In  this  sense 
the  convicted  scribe  was  near  the  kingdom  by  being 
near  to  accepting  the  King  as  his  sovereign  and  his 
Saviour. 

Nor  do  we  understand  that  one  sinner,  unregenerate, 
has  a  better  moral  meritorious  fitness  for  a  state  of 
grace  and  salvation  than  another.  If  a  man  by  his 
convictions  and  attainments  and  external  exemplariness 
of  deportment,  seems  to  reach  the  highest  summit  of 
preparation  for  the  kingdom  without  actually  entering 
into  union  with  Christ,  he  is,  notwithstanding,  in  the 
eye  of  God,  as  far  distant  from  the  grand  result  as  the 
most  notorious  transgressor  on  earth,  or  the  vilest  repro- 
bate in  hell  ;  for  God  seeth  the  end  from  the  begin- 


NOT    FAR    FROM    THE    KIN(iI)OM.  833 

ning,  and  without  regard  to  the  probabilities  and 
uncertainties  which  may  throng  our  judgment,  foresees 
infallibly  the  final  result. 

That  total  depravity  also  which  attends  the  sinner  as 
long  as  he  is  unregenerate,  though  he  seems  to  possess 
the  loftiest  attainments,  forbids  the  idea  that  in  unre- 
generacy  he  has  more  fitness  in  himself  than  another 
who  is  the  vilest  of  the  race.  Every  unregenerate  man, 
considered  in  himself,  whatever  his  attainments,  is  as 
far  from  the  Kingdom  as  he  possibly  can  be  in  this 
world,  because  in  himself  there  can  be  no  native  moral 
fitness  for  it.  The  same  Almighty  sovereign  grace 
necessary  for  the  salvation  of  the  worst,  is  necessary  for 
the  deliverance  of  the  best  of  sinners  ;  nay,  in  the  best 
of  unconverted  sinners,  whatever  their  progress,  there 
is  a  predominant  principle  of  rebellion,  which  makes 
resistance  to  God  and  to  His  mercy  continually  up  to 
the  moment  when  the  kingdom  of  God  is  formed  within 
them  :  and  should  God  desert  them  in  the  very  height 
of  their  natural  preparation,  they  would  as  certainly  and 
as  justly  sink  into  ruin  as  the  most  abandoned  profligate  ; 
nay,  observation  and  scripture  testify  that  publicans 
and  harlots  often  go  into  the  kingdom  before  them. 

Yet  the  convicted  scribe  was  not  far  from  the  king- 
dom in  the  views  which  he  had  already  attained,  for 
they  defined  his  position,  while  no  attribute  of  his  own 
moral  character  could  do  it.  Our  Saviour  seemed  to 
regard  his  exercises  as  a  point  of  commencement  in  the 
line  of  progress  which  usually  and  happily  terminates 
in  conversion  to  God.  Now,  in  all  human  probability 
and  hope  the  Scribe  whose  inmost  soul  was  moved  by 
the  truths  of  religion,  and  was  likely  to  cherish  his  views, 
would  not  be  abandoned  till  the  principles  of  the  King- 
dom of  God  were  implanted  in  his  heart.      Probability 


334  NOT    FAR    FROM    THE    KINGDOM. 

and  hope,  however,  are  terms  that  cannot  be  applied  to 
the  judgment  of  God,  whose  attributes  exalt  Him  far  be- 
yond all  uncertainty  and  doubt.  Of  what  use  then  are 
hope  and  probability,  which  perhaps  are  only  the  flights 
of  lawless  fancy,  or  partial  dreams  of  wild  imagination  ? 
We  answer,  that  these  hopes  and  probabilities  have  some 
foundation  on  which  to  rest.  There  is  the  ground  of 
facts  on  which  we  believe  that  certain  unconverted  sin- 
ners will  be  converted  and  saved  rather  than  others.  It 
is  not  mere  fancy  or  conjecture  without  reason,  from 
which  we  hope  for  the  salvation  of  some  sinners,  while 
we  justly  fear  that  thousands  of  others  will  be  left  in 
ruin.  Our  Saviour  would  never  patronize  chimerical 
conjectures.  His  object  could  not  have  been  to  encour- 
age extravagant  vagaries,  or  wild  visions  of  the  brain. 
It  is  an  awful  truth  that  the  best  attainments,  without 
regeneration,  are  uncertain  in  their  issue;  but  it  does  not 
appear  that  it  was  His  primary  intention,  in  the  case  of 
this  Scribe,  to  establish  this  point.  On  the  contrary.  His 
intention  was  to  declare  that,  notwithstanding  the  pos- 
sibility of  such  an  issue  in  failure,  still  there  were 
grounds  to  say  that  the  attentive  scribe  was  nearer  than 
others  to  salvation. 

II.  The  position  of  those  to  whom  His  language  may 
be  applied.  These  grounds  I  will  now  explore  in  proof 
of  the  proposition  that  the  Scribe  was,  and  all  others 
now  similarly  exercised,  are  near  to  the  Kingdom  of  God. 

1.  I  refer  you  to  the  temper  of  his  mind,  and  the  at- 
tention which  he  consequently  showed,  and  the  convic- 
tions he  received.  As  to  his  temper,  whether  it  was  en- 
tirely constitutional  and  grew  out  of  his  mental  or 
animal  organization,  orwhether  it  was  the  result  of  care- 
ful education,  it  was  a  great  advantage.     His  habits  of 


NOT   FAR   FROM   THE    KINGDOM.  3:^5 

thinking  and  feeling  were  such  that  it  would  not  be 
wrong,  as  he  thought,  to  converse  awhile  with  the  ob- 
scure prophet  of  Galilee.  He  had  the  prejudices  of  a 
Pharisee,  to  be  sure;  and,  at  first  thought,  believed  the 
interview  would  be  unedifying  and  unprofitable.  But 
what  harm  was  it  to  examine  Him,  and  try  Him  on  diffi- 
cult and  perplexing  points  of  literature  and  theology  ? 
No  matter  whether  He  has  the  cloak  of  a  philosopher, 
or  the  dress  of  a  peasant,  or  used  the  inaccurate  lan- 
guage of  a  Galileean;  he  would  see  what  wisdom  He 
possessed,  and  whether  His  knowledge  be  equal  to  His 
reputation  for.  wisdom.  See  how  this  temper  of  mind 
contributed  to  fairness  of  interview;  how  his  natural 
moderation,  and  humility,  and  candor,  and  thoughtful- 
ness,  and  prudence,  and  generosity  induced  him  to  listen 
to  what  a  reputed  impostor  had  to  say. 

The  point  which  the  Scribe  would  discuss  was  involved 
in  the  question  which  he  proposed — "  What  is  the  first 
grand  elementary  principle  of  virtue  ?"  Our  Saviour, 
doubtless,  was  pleased  with  the  subject  propounded,  for 
it  might  be  employed  successfully  as  the  weapon  to  cut 
up  the  pride  of  his  Pharisaical  heart.  His  object  was 
soon  attained.  The  Scribe  was  so  affected  by  the  wis- 
dom which  Christ  displayed  not  only,  but  by  the  awful 
truth  which  was  made  by  tone  and  look  to  bear  heavily 
upon  himself,  that  he  earnestly  and  pathetically  enlarged 
on  the  point  which  settles  human  character  forever. 

Let  any  man  whose  soul  is  honest  think  of  the  nature 
of  moral  law,  that  law  whose  essence  is  perfect  love  to 
God  and  man,  of  plenary  and  perpetual  exaction;  let 
him  ponder  on  its  reasonableness,  its  comprehensiveness, 
its  spirituality,  its  intrinsic  excellence,'its  unbounded  be- 
nevolence, its  innate  authority;  let  him  then  look  into 
his  own  heart,  the  subject  of  that  law,  and  see  the  dis- 


336  NOT    FAR    FROM    THE    KINGDOM. 

affection,  opposition,  and  repugnance  to  it  existing  there; 
let  him  only  compare  what  he  is  with  what  he  ought  to 
be;  let  him  think  of  the  everlasting  result  of  the  foul 
pollution  and  depravity  of  his  sinful  heart  under  the 
administration  of  that  God,  who  would  rather  see  the 
universe  dissolved  than  His  own  most  holy  law  dishon- 
ored and  unsustained;  then  see  whether  his  mind  will 
not  groan  in  secret,  his  conscience  ache  in  its  approval 
of  that  law  and  in  self-condemnation;  his  heart  quake, 
and  his  very  soul  melt  within  him.  Ah,  the  Pharisee 
felt  the  point  of  the  sword!  Conviction  stole  into  his 
heart  which  it  seems  he  wished  neither  to  conceal  nor 
control. 

I  am  glad  to  find  that  he  is  so  interested  in  this  law, 
that  instead  of  abusing  he  praises  it  ;  eulogizing  it 
though  it  condemns  him.  He  repeats  that  law  with  an 
explanatory  epithet.  He  enlarges  on  its  excellence  by 
exalting  it  far  above  all  burnt  offerings  and  sacrifices, 
and  all  this  with  apparent  sensibility,  earnestness  and 
sincerity.  Were  not  his  eyes  thus  shown  to  be  open 
to  the  awfulness  of  human  guilt  ?  Can  a  man,  if  he  be 
thoroughly  convinced  of  this  and  does  not  sin  away  the 
convictions  of  his  own  mind,  forbear  to  inquire  whether 
there  be  any  hope  for  repentance,  any  ground  for  expec- 
tancy of  pardon  ?  Would  he  not  inquire  what  means, 
if  any,  Heaven  has  devised  for  human  relief  from  the 
unavoidable  condemnation  ?  Would  he  not  ask  the 
Prophet  of  Galilee  what  he  must  do  to  be  saved  ? 
When  assured  that  he  was  not  far  from  the  kingdom, 
would  not  this  be  an  invitation  to  prosecute  the  subject, 
that  he  might  know  what  was  his  remedy?  Ah,  poor 
Scribe  !  In  this  he  failed.  What  could  his  literature  do 
for  him  in  the  solution  of  this  question  ?  But  if  he  un- 
derstood the  code  of  his  own  nation,  in  which  so  many 


NOT    FAR    FROM    THE    KINCJDOM.  337 

intimations  were  given  of  a  Messiah,  the  Shiloh,  the 
Prince  of  Peace,  and  so  many  ordinances  adumbrating 
the  wonders  of  redemption,  he  probably  retired  to  re- 
flect, and  was  in  a  fair  way  to  embrace  the  religion  of 
the  wonderful  Teacher. 

2.  Though  we  have  no  certainty  of  this,  there  was 
hope  in  his  case;  because  it  was  a  favorable  period  of 
the  world  when  this  Scribe  was  overtaken  by  solemn  im- 
pressions, and  where  he  least  expected  them.  The  day 
which  Father  Abraham  wished  to  see,  which  the  old 
prophets  foretold,  but  were  not  permitted  to  see,  had  at 
length  arrived.  The  hour  was  come  when  all  the  rites 
of  the  ceremonial  law  which  referred  to  Christ  were  to 
be  done  away  by  the  sacrifice  of  Himself  for  the  removal 
of  sin.  We  who  are  accustomed  to  the  new  dispensa- 
tion, cannot  appreciate  the  views  and  feelings  of  Jew- 
ish inquirers,  who  looked  for  "  the  consolation  of  Israel" 
at  the  time  of  its  introduction.  No  wonder  that  Simeon 
took  the  child  Jesus  in  his  arms  and  blessed  God  for  the 
gift,  and  the  daughter  of  Phanuel  lisped  the  song  of 
exultation,  and  thousands  in  Israel  sung  hosannas  in 
the  highest.  Christ  was  a  light  to  lighten  the  Gentiles 
and  the  glory  of  His  people  Israel.  The  meaning  of  innu- 
merable prophecies  relating  to  redemption  was  now 
discovered,  and  when  the  incarnate  son  of  God  was  person- 
ally present,  would  He  fail  to  enlighten  every  inquiring 
spirit  ?  Would  this  Scribe,  convinced  of  his  ruin,  labor- 
ing under  sad  apprehensions  of  the  misery  which  the 
holy  law  Avould  inflict,  fail  to  look  to  that  glorious  light 
which  the  gospel  message  revealed  ?  It  is  difticult  to 
believe  that  so  much  light  as  the  Sun  of  Righteousness 
afforded  when  lie  rose  upon  the  world,  should  all  be 
poured  forth  in  vain  upon  the  mind  of  this  attentive 
hearer.     There  is  such  a  siiitableness  in   this  religion. 


338  NOT   FAR   FROM   THE    KINGDOM. 

that  the  convinced  sinner  must  behold  it;  such  a  full- 
ness, such  a  freeness,  such  a  sublimity,  that  all  may  em- 
brace it,  and  all  must  wonder  and  adore.  O!  can  it  be 
that  any  disconsolate  sinner,  in  the  consciousness  of  his 
wretchedness,  shall  fail  to  see  and  admire  the  only  star 
of  hope  that  lightens  up  the  moral  midnight  of  the 
soul? 

3.  We  are  at  least  encouraged  to  hope  that  the  con- 
vinced sinner  will  prosecute  all  the  means  of  grace  in 
his  power.  Is  he  allowed  to  peruse  the  sacred  Scriptures, 
to  direct  his  feet  to  the  house  of  w^orship,  to  hear  truths 
dispensed  by  messengers  appointed  to  expound,  and  to 
bow  the  knee  in  earnest  supplication,  the  state  of  his 
mind  will  constrain  him  to  prosecute  these  means  until 
Divine  consolation  blesses  him,  or  the  total  darkness  of 
despair  overwhelms  him.  We  know  there  is  a  possibil- 
ity that  by  some  means  or  other  his  attention  may  be 
turned  away  from  the  most  useful  and  consolatory 
truths,  yet  there  is  a  natural  tendency  in  his  mind  to 
employ  instrumentalities  for  relief;  even  self-denial,  in- 
convenience and  dissuasion  will  be  encountered  in  the 
pursuit  of  comfort;  and  if  so,  Avill  all  his  researches, 
and  efforts,  and  prayers  be  unavailing  and  unprofitable  ? 
I  allow,  that  before  his  regeneration  he  does  not  prose- 
cute the  means  with  perfect  accuracy,  or  unimpeachable 
motives,  much  less  holy  purposes.  Indeed,  as  yet,  con- 
trolling depravity  and  error  hold  dominion  over  his 
heart.  Rut  I  ask,  shall  not  his  feeble  but  anxious  efforts 
waken  no  compassion  in  his  behalf?  They  shall.  Not 
because  of  the  inherent  worth  of  his  observances,  for  he 
is  as  destitute  of  holiness  as  ever;  but  God,  rich  in  mer- 
cy and  full  of  compassion,  we  believe,  will  bless  them  ; 
because  the  means  He  uses,  as  to  the  matter  of  them, 
are  of  His  own  appointment,  and  He  never  allows  them 


NOT    FAR    FROM    THE    KINGDOM.  339 

to  be  used  in  vain:  because  if  these  means  maybe  pros- 
ecuted in  vain,  their  utility  is  annihilated,  and  their  suit- 
ableness for  the  end  ordained  is  blotted  out  forever;  be- 
cause, if  the  efforts  of  the  awakened  anxious  unregene- 
rate  be  useless  by  reason  of  total  depravity,  neither  can 
the  best  observances  of  the  regenerate  be  sanctified  on 
account  of  remaining  corruption ;  since  the  acceptance  of 
total  or  partial  disobedience  is  equally  incompatible 
with  the  infinite  purity  of  God  and  His  perfect  law;  and 
because  Divine  Sovereignty  acts  impartially  as  to  the 
efforts  of  saint  and  sinner  alike.  It  is  wonderful  sovereign 
mercy  that  accepts  the  imperfect  but  sincere  prayers  of 
the  former;  but  the  same  mercy  can  with  equal  consist- 
ency bless  the  poor  exertions  of  the  latter.  Hence  the 
promise,  "Seek,  and  ye  shall  find;  knock,  and  it  shall 
be  opened  to  you."  "If  ye,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much  more  will 
your  Father  in  Heaven  give  the  Holy  Spirit  to  them 
that  ask  Him."  O,  then,  if  the  troubled  sinner  only 
persevere  in  the  earnest  prosecution  of  the  appointed 
means  for  relief,  then  there  is  a  blessed  hope  in  his  case, 
that  in  consequence  of  a  regard  to  the  order  of  means 
and  ends  established  in  respect  to  this  matter,  he  shall 
be  brought  near  to  the  Kingdom  of  God. 

4.  I  have  one  more  ground  of  encouragement  which 
makes  me  hope  favorably  in  the  sinner's  behalf,  whose 
efforts  thus  instrumentally  bring  him  near  the  gate  of 
the  Heavenly  Kingdom.  I  mean  the  agency  of  the 
Almighty  Spirit.  Means  and  efforts,  aspirations  and 
pursuits  of  methods  are  equally  feeble  and  fruitless  in 
themselves,  for  they  have  no  native  tendency  to  implant 
true  religion  in  the  soul,  nor  to  bring  it  out  of  trouble. 
They  seem  to  draw  the  sinner  near,  but  they  fail  to  se- 
cure his  entrance  into  the  kingdom.     His  moral  charac- 


340  NOT    FAR    FROM    THE    KINGDOM. 

ter  must  be  revolutionized,  but  they  cannot  do  it;  with- 
in him  a  new  principle  must  be  established,  but  they  can- 
not do  it;  love  for  God  Christ  and  Divine  things  must 
be  a  fountain  opened  in  his  soul,  but  they  cannot  do  it; 
What  then  can  ?  Not  the  thunders  or  lightnings  that 
played  around  Horeb's  top,  for  the  thousands  of  Israel 
who  saw  and  heard  were  impressed,  but  soon  projected 
the  molten  calf;  not  the  luminous  cloud  that  passed  be- 
fore the  Israelites,  under  the  light  of  which  they  perpe- 
trated foul  abominations;  not  the  earthquake,  nor  the 
tempest,  nor  the  fire  that  visited  Elijah;  not  the  mira- 
cles of  Jesus  and  his  Apostles,  for  many — after  the  sight 
of  them — were  left  to  wonder  and  perish  in  their  aston- 
ishment. What, then,  but  Thy  Almighty  Spirit,  blessed 
Jesus,  can  regenerate  an  apostate  soul  ?  If  there  be  no 
such  agency  for  this  work,  then  let  the  sinner  sport  away 
his  convictions,  and  give  his  sorrows  to  the  winds,  for 
they  are  foolish  exercises;  let  the  light  of  revelation  be 
withdrawn,  for  its  rays  are  cold  and  comfortless;  let  the 
means  of  grace  be  given  up,  for  there  is  no  grace  reach- 
able by  them.  But  if  the  Divine  Spirit  be  the  agent 
whose  office  it  is  to  accomplish  the  work,  then  let  con- 
victions deepen ;  let  sorrow  become  bitter,  let  the  light 
of  revelation  blaze;  let  the  means  of  grace  be  earnestly 
pursued;  for  they  are  like  the  mysterious  star  that  led 
the  wise  men  to  the  babe  of  Bethlehem. 

Consider  the  case  of  this  Scribe  not  far  from  the 
Kingdom  of  God.  How  did  he  obtain  that  nearness  ? 
Surely  by  the  influence  of  the  Holy  Spirit.  Why  did  He 
interpose  V  If  the  law  alone,  whicti  he  admired,  could 
induce  reflection  and  conviction,  why  was  he  not  con- 
vinced and  mightily  moved  before  ?  Was  it  not  by 
reason  of  the  Spirit  pouring  light  upon  the  law,  and 
adapting  thereto  His  mental  vision  ?      Was  it  not  the 


NOT  FAR  FROM  THE  KIXGDOM.  341 

Spirit  arresting  his  attention  that  made  him  susceptible 
to  extraordinary  emotion?     For  what  had  the  Spirit  be- 
got this  emotion  at  all,  if  He  were  not  willing  to  bring 
it  to  a  glorious  issue  ?     I  know  that  He  often   seems  to 
conduct  by  strong  excitements  the  sinner  to  the  very 
gate    of  Heaven  and   suffers  him  to  recede  again  into 
apathy  and  indolence.    Why  He  does  so  to  one  and  aban- 
dons another,  both  having  forfeited  His  influence,  none 
can  say.     "Not  Gabriel  asks  the  reason   why,  nor  God 
the  reason   gives."     The    Almighty,  if  seen  by  the  at- 
tributes by  which  He  makes  Himself  known  to  sinners, 
means  to  be  viewed  as  on  the  throne  of  Sovereignty. 
The  plan  of  His  grace  involves  the  bestowment  of  the 
Spirit    to    regenerate    and  sanctify  the    penitent  soul. 
Now,  in  the  case  of  those  "not  far  from  the  kingdom," 
His  willingness  to  carry  on  His  work  till  they  have  com- 
pletely  entered,  appears   from  the  nature  of  his  office 
in  the  economy  of  grace.     This  work  is    "  to  convince 
the  world  of  sin,  of  righteousness  and  of  judgment;" 
to  take  of  the  things  of  Christ,  and  show  them  unto 
us  ;    to    teach   us  all  things  whatsoever  He   has    com- 
manded.    Must   there  not  then  be  a  willingness,  a  dis- 
position on  His  part  to  carry  on   every  good  work  He 
begins  to  the  day  of  redemption  ?     When  He  moved  on 
the  face  of  the  waters,  was  it  not  to  reduce  chaos   to 
order  ?     When  He   smote  Saul   of  Tarsus  to  the  earth 
blind  and  impotent,  was  it  not  to  raise  him  on  his  feet 
again,  a  chosen  instrument  for  good  ?     When  He  came 
like  a  mighty  rushing  wind   on  the  day  of  Pentecost, 
was   it    not    to   make   the  whole  assembly  cry  out   in 
despair;  and   in  the  hour  of  their   conversion  to  give 
them  entrance  into  the  Kingdom  of  Jesus  ?     Thus  thou- 
sands and  millions  have  been  brought  near  to  the  king- 
dom unaware  of  their  hopeful  state,  and  finally  brought 


342  NOT   FAR    FROM   THE    KINGDOM. 

in  by  the  regenerating  Spirit.  Those  then  who  sensibly 
have  convictions  and  desires  on  the  subjects  of  sin  and 
salvation,  are  nearest  to  the  kingdom. 


How  can  we  better  improve  this  subject  than  to  fix 
our  thoughts  on  the  use,  the  advantages,  the  hopeful 
prospects  of  those  who,  though  consciously  apart  from 
Christ,  are  yet  as  consciously  awakened  to  the  import- 
ance of  seeking  a  personal  interest  in  Christ,  whom  they 
feel  to  be  the  repository  of  hope  ?  You  feel  a  respectful 
regard  to  the  character  of  Christ.  You  listen  with  an 
ear  of  attention,  and  feel  a  profound  solemnity.  Your 
heart  is  moved  to  sensibility,  to  anxiety,  to  admiration, 
in  view  of  a  suffering  Mediator,  whose  death  was  the 
crowning  evidence  of  unspeakable  love.  Your  conscience 
is  impressed  with  a  sense  of  guilt  by  the  study  of  that 
law  which  is  the  foundation  of  Divine  government 
through  all  the  universe.  You  see  that  something  must 
be  done,  or  you  are  hopelessly  doomed  to  unspeakable 
ruin.  Now,  I  ask  are  not  these  exercises  of  your  minds, 
through  the  blessing  of  the  Spirit,  the  means  of  reno- 
vation ?  Have  not  those  that  are  already  renewed  come 
to  that  happy  state  through  just  such  exercises  ?  And 
in  proportion  as  these  means  are  pursued,  and  these  ex- 
ercises enlarged,  are  you  not  at  least  approaching  the 
beginnings  of  spiritual  life  ?  We  know  that  without  a 
new  creating  agency,  all  is  useless;  but  is  it  not  the  mind 
of  the  Divine  Spirit  to  work  by  such  mental  processes 
as  we  have  been  speaking  of  ?  How  much  nearer  to 
Heaven  are  you  when  solemn  and  earnest  attention 
is  exerted,  than  those  who  are  heedless  of  truth  and 
reckless  of  danger  ?  How  many  thousands  are  there 
who  cannot  give  attention  to  the   subject  in  hand   for 


KOT   FAR    PROM   THE    KINGDOM,  84.S 

want  of  a   religious    education,  and    by   reason  of  bad 
habits,  carnal  affections,  worldly  attractions,  inlidel  sen- 
timents, insensibility,  stupidity,  and  a  disposition  to  in- 
dulge in  profane  ridicule  of  sacred  things  ?     Such  a  state 
of  heart  and  mind  strengthens  that  moral  inability,  by 
which    they  cannot  attend  to  any  exercise    of  religion, 
because  they  dislike  it,  and  spurn  it,  and  give  up  their 
whole  being  to  the  world,  that  they  may  bury  themselves 
in  forgetfulness  of  God.     O,   how  far  are  these    from 
the    Kingdom    of    Heaven  !      Without   excitement    of 
mind,  heart  and  conscience,  how  shall  they  ever  attain 
the  renovation  of  their  nature,  or  the  salvation  of  their 
souls  ?     Would  it  not  be  better  to  give  way  to  fanati- 
cism, and  associate  with  enthusiasts  in  their  bowlings 
and  phrensy,  than  be  utterly  stupid  and  as  unfeeling  as 
a  stone  ?     Nay,   the   worshiper  of  a   stone   or  block,  in 
his  blindness,  is  in  a  more  promising  condition  than  the 
despiser  of  religion  ;  for  there  is  some  hope  that  those 
whose    sensibilities    are   aroused   may    find    deliverance 
from  their  errors  of  judgment,  and  be  brought  into  the 
right  way.     But  what  probability  is  there  for  any  hope 
in  their  case  who  despise  all  religion,  and  love  darkness, 
and  hate  light  ?     God   only  knows  how  far  it  may  be 
consistent  for  the  Spirit  to  infuse  the  beginnings  of  holi- 
ness in  the  hearts  of  the  honestly  superstitious,  but    I 
cannot  see  how  the  Divine  Spirit  can  work  at  all  in  any 
man  that  has  no  respect  for  Christianity  in  whose  light 
he  lives,  and  whose  God  is  not  in  all  his  thoughts,  though 
Divine  mercy  pour  upon  him  the  bounties  of  His  love. 
On  this  ground  of  sheer  indifference,  I  say,  it   is  better 
for  us  to  unite  with  those  whose  irregularities  and  errors 
are  deplorable,  if  they  are  but   earnest,  honest,  zealous 
promoters,  as  they  may  think,  of  the  Redeemer's  cause, 
than  to  remain  in  the  ice-bound  condition  of  the  indif- 


344  NOT   FAR   PROM   THE    KINGDOM. 

ferent.  Whatever  fanaticism  may  mingle  with  any- 
religious  service,  whatever  groanings,  vociferations  or 
yellings  may  attend  the  so-called  religious  meetings  of 
excited  zealots,  it  is  more  hopeful  than  the  stolidness  of 
the  groveling  sinner  who  burrows  in  the  earth  and  re- 
mains in  the  torpidity  of  indifference.  Blessed  be  the 
Holy  Spirit,  and  the  holy  gospel,  if  we  find  it  in  our 
hearts  to  respond  to  the  call  of  mercy.  Let  it  ever  be 
in  our  remembrance  that  "  the  Kingdom  of  Heaven  suf- 
fereth  violence,  and  the  violent  take  it  by  force;"  and 
let  this  Divine  utterance  lead  us  to  see  that  the  blackest 
pall  of  despair  may  well  rest  upon  the  indifferent  and 
unfeeling  soul. 

But  observe  what  an  awful  fact  is  implied  in  our 
text.  It  is  nothing  short  of  this,  that  a  man  may  be 
brought  to  the  very  gate  of  the  kingdom,  and  yet  fail 
of  admission.  He  may  be  a  man  of  prayer,  of  sensi- 
bility, of  charity,  of  decorum  and  consistency  of  life  ; 
he  may  be  in  the  judgment  of  others  as  in  his  own,  a 
true  disciple  of  Christ,  and  yet  may  fail  because  his 
convictions  have  only  been  the  sorrow  of  the  world 
which  worketh  death;  his  attention  has  been  the  mere 
effect  of  natural  curiosity,  his  charity  the  result  of  con- 
stitutional feeling,  his  faith  only  a  temporary  excite- 
ment, his  prayers  the  utterances  of  formality.  And 
though  he  be  very  near  to  the  kingdom,  after  all  he 
may  be  resting  on  some  fatal  falsehood  which  spoils  all 
his  pretentions  to  religious  character  in  the  sight  of 
God.  Do  we  not  read  these  words  of  our  Saviour  which 
seem  to  settle  this  point  :  "  Many  will  say  to  me  in  that 
day  Lord,  Lord,  have  we  not  prophesied  in  Thy  name  ? 
and  in  Thy  name  have  cast  out  devils  ?  and  in  Thy 
name  done  many  wonderful  works  ?     And  then  will  I 


NOT  FAR  FROM  THE  KINGDOM.  345 

profess  unto  them,  I  never  knew  you  :  depart  fi'om  me, 
ye  that  work  iniquity."  The  Apostle  seems  to  suggest 
the  possibility  to  understand  all  mysteries,  and  all 
knowledge,  to  have  faith  competent  to  remove  moun- 
tains, to  bestow  all  our  goods  to  feed  the  poor,  and  to 
give  our  bodies  to  be  burned,  and  yet  to  be  nothing  better 
than  sounding  brass  or  a  tinkling  cymbal,  because  des- 
titute of  that  love  which  the  convicted  scribe  had  con- 
templated in  the  law.  O  how  obligatory  then  to  exam- 
ine our  hearts  during  every  step  of  the  pi'ogress  we 
make  until  we  have  within  ourselves  the  indubitable 
witness  of  the  Spirit  that  we  are  born  of  God  !  O  may 
it  never  be  the  calamity  of  any  of  us,  after  attaining 
nearness  to  the  kingdom,  that  we  should  be  driven  away 
in  our  wickedness,  having  partially  improved  our  oppor- 
tunities, and  proceeded  just  so  far  that  our  neglect  of 
doctrine  and  duty,  and  our  want  of  the  principle  of 
Divine  love,  shall  ensure  the  dreadful  fall  from  the  very 
gate  of  heaven  into  the  pit  of  remediless  woe  !  "  It 
is  impossible  for  those  who  were  once  enlightened 
and  have  tasted  the  good  word  of  God,  and  the  powers 
of  the  world  to  come,  if  they  shall  fall  away,  to  renew 
them  again  unto  repentance,  seeing  they  crucify  to 
themselves  the  Son  of  God  afresh,  and  put  him  to  an 
open  shame."  This  refers  to  those  who  have  known  and 
understood  the  way  of  salvation,  and  having  been 
moved  thereby  to  make  some  effort  to  reach  the  king- 
dom of  God,  have  gotten  very  near  but  have  turned 
aside,  and  become  hardened  in  impenitency  and  unbe- 
lief. 

Surely  the  neglect  of  opportunities  and  privileges  so 
infinitely  precious  and  valuable  as  those  we  enjoy, 
must  be  the  cause  of  guilt  peculiarly  aggravated  in  the 
sight  of  God,     O  ye,  who  have  advanced  thus  far  on 


346  NOT   FAR   FROM   THE    KINGDOM. 

the  way  to  the  kingdom,  give  no  place  to  the  feeling  of 
discouragement,  nor  to  the  habit  of  remissness,  nor  to 
the  influence  of  unmanly  fears.  Whatever  be  the  em- 
barrassments of  a  sinful  nature,  the  temptations  of  an 
apostate  world,  the  consciousness  of  imbecility,  the 
snares  of  the  devil,  the  distress  of  unbelief,  or  any  other 
trial,  at  this  point  you  must  not  dare  to  stop  :  at  this 
point  you  may  not  hesitate  without  encountering 
greater  peril  than  that  arising  from  anything  we  have 
mentioned  ;  you  must  not  deliberate  or  2:)arley  with  the 
world  ;  you  miist  not  lower  sails  and  drop  anchor  in 
order  to  quell  on  board  the  mutiny  of  your  passions  ; 
but  forgetting  all  the  past,  press  on  to  the  prize  ;  for  O, 
there  is  danger,  danger  appalling  and  peculiar,  sur- 
rounding here  a  "  halting  between  two  opinions."  You 
are  nearing  the  dividing  line,  between  the  grounds  of 
condemnation  and  justification.  Beyond  that,  there  is 
for  you  the  inheritance  of  an  eternal  weight  of  glory  ; 
on  this  side,  the  dreadful  inheritance  of  wrath,  tribu- 
lation and  anguish."  O  consider  this,  and  press  on  to 
lay  hold  upon  the  hope  set  before  you,  for  if  you  fail  of 
this,  all  other  hopes  end  in  everlasting  despair. 

Are  not  the  joys  of  salvation  worth  a  lifetime  of 
struggle  to  reach  them  ?  Having  come  to  a  point  so 
critical,  so  replete  with  unspeakable  consequences  of  an 
all-controlling  influence  on  your  everlasting  state, 
remember  what  will  be  the  result  of  continuance  a  little 
longer.  Perhaps  the  impressions,  convictions,  and  anxi- 
eties you  have  already  experienced  are  just  issuing  into 
a  state  of  regeneration.  We  know  not  at  what  period 
of  experience  the  Spirit  of  God  produces  this  essential 
change  ;  perhaps  it  is  in  infancy,  when  unconscious  of 
any  thing,  an  implanted  new  life  may  account  for 
seriousness,  thoughtfulness,  susceptibility  of    religious 


NOT   FAR    ritOM   THE    KINGDOM.  347 

impressions  from  your  youth,  in  which  case  would  it  be 
wrong  to  yield  an  early  obedience  to  the  faith,  an  early 
profession  of  Christ  ?  Perhaps  it  is  in  mature  life, 
when  your  attention  was  first  called  to  religious  sub- 
jects. You  know  not  what  has  befallen  you,  though 
your  soul  be  tossed  amid  conflicting  emotions  ;  the 
principle  of  grace  may  be  the  actual  source  of  all  your 
sensibilities  awakened  to  great  anxiety,  and  of  those 
aspirations  that  take  the  form  of  prayer  ;  in  which 
case,  being  already  brought  into  the  kingdom,  what 
have  you  to  do,  but  to  follow  Jesus  in  the  requirements 
of  the  gospel,  "  adding  to  your  faith,  virtue  ;  and  to  vir- 
tue, knowledge  ;  and  to  knowledge,  temperance  ;  and 
to  temperance,  patience  ;  and  to  patience,  godliness  ; 
and  to  godliness,  brotherly  kindness  ;  and  to  brotherly 
kindness,  charity."  These  things  abounding,  "  they 
make  you  that  ye  shall  neither  be  barren  nor  unfruitful 
in  the  knowledge  of  our  Lord  Jesus  Christ." 

Now  suppose  it  to  be  to  you  a  matter  of  doubt  and 
uncertainty,  whether  your  soul  be  really  converted  unto 
God,  will  not  the  very  uncertainty  be  a  mighty  thing 
to  induce  perseverance  to  the  attainment  of  assurance 
of  faith  in  this  particular?  Brought  nigh  unto  the 
Kingdom  of  God  by  opportunities,  by  efforts,  by  vai'i- 
ous  exercises  of  mind,  is  there  not  the  strongest 
encouragement  that  success  shall  crown  your  efforts  ? 
Yes,  there  is  ample  encouragement  in  the  case.  It  is 
true  you  may  be  as  dependent  as  ever,  as  unholy  and 
unworthy  as  ever  ;  nay,  though  you  may  be  near  to 
the  kingdom,  you  have  this  moment  more  guilt  and 
iniquity  to  answer  for  than  ever  before.  But  why  has 
gracious  heaven  led  you  thus  far  ?  What  means  it  that 
you  feel  in  your  heart  this  abiding  impression  of  guilt 
and  unworthiness  ;  why  these   admiring  views  of  God 


848  NOT   FAR    FROM   THE    KINGDOM. 

and  Christ,  as  obtained  by  an  appreciation  of  the  gos- 
pel remedy  ?  Why  all  this  various  interest  that  occupies 
the  mind,  and  seems  so  acceptable  to  contemplation  ? 
Is  not  the  very  highest  encouragement  to  be  found  in 
this  state  of  things  ?  Let  these  exercises  be  wanting, 
would  not  the  greatest  discouragement  arise  from  indif- 
ference and  unconcern  ?  Cherish  then  these  feelings, 
cease  not  treading  onward  in  your  discoixraging  way, 
until  your  feet  find  a  resting-place  upon  the  Rock  of 
Ages.  If  you  must  wade  through  mud  and  mire,  do 
so  ;  for  these  difficulties  are  in  the  way,  and  must  be 
encountered  and  overcome  until  you  reach  that  Rock  of 
Salvation  where  a  new  song  will  be  put  in  your  mouth, 
even  praises  to  God  f  orevermore.  And  if  some  have  cast 
away  their  privileges  by  reason  of  discouragement,  and 
have  turned  again  to  the  world  and  vanity,  let  their 
ruin  be  a  warning  to  you  never  to  yield  to  the  tempter. 
Go  on,  if  you  would  go  up  to  enjoy  the  blessings  of 
that  kingdom  from  which  you  are  not  far ;  go  on,  if 
you  would  go  in  to  see  the  King  in  His  beauty,  and 
become  enraptured  in  endless  bliss;  and  may  the  God  of 
all  grace  grant  you  speedily  to  realize  the  consolation 
of  that  "faith  which  works  by  love  and  purifies  the 
heart." 


OLD  AGE. 


Ps.  91  :  14—16.  "Because  he  hath  set  his  love  upon  me, 

THEREFORE  WILL  I  DELIVER  HIM  :  I  WILL  SET  HIM  ON  HIGH,  BE- 
CAUSE HE  HATH  KNOWN  MY  NAME.  He  SHALL  CALL  UPON  ME, 
AND  I  WILL  ANSWER  HIM  :  I  WILL  BE  WITH  HIM  IN  TROUBLR  ;  I 
WILL  DELIVER  HIM,  AND  HONOR  HIM.  WiTH  LONG  LIFE  WILL  I 
SATISFY  HIM.  AND  SHOW  HIM  MY  SALVATION." 


The  introduction  of  sin  into  the  world  was  an  event 
which  was  followed  with  the  most  deplorable  conse- 
quences to  the  soul  and  body  of  man.  Both  felt  the 
shock  in  the  fall,  shattering  his  mental  and  physical 
constitution.  The  penalty  of  death  must  exhaust 
itself,  in  the  case  of  the^  subjects  of  salvation  even,  by 
bringing  down  the  body  to  the  imprisonment  of  the 
grave,  and  finally  reducing  it  to  a  small  handful  of 
dust.  Say  what  we  will,  this  is  a  melancholy  subject. 
The  contemplation  of  it  always  takes  away  the  pleasant 
smile,  and  sobers  us  down  to  a  gravity  of  expression 
that  marks  the  countenance  of  the  reflecting  with  an 
unmistakable  solemnity.  Were  there  no  other  evil  to 
depress  the  mind,  or  to  fill  it  with  dark  images  of  melan- 
choly, the  thought  of  inevitable  dissolution  is  enough  ; 
for  life  is  the  consciousness  of  being  and  enjoyment,  to 
part  with  which  we  cannot  be  reconciled  without  endur- 


350  OLD    AGE. 

ing  a  pang.  This  is  indeed  quite  natural,  for  we  live 
not  only  in  and  for  ourselves,  but  in  and  for  others,  who 
are  bone  of  our  bone  and  flesh  of  our  flesh,  and  with 
whom  we  are  intertwined  by  the  very  laws  of  our 
existence.  The  sad  fact  of  compulsory  dissolution  has 
been  the  cause  of  many  a  gloomy  proverb  found  in 
every  language  of  a  dying  race.  Even  those  who  have 
enjoyed  the  greatest  light  and  alleviation  upon  this 
subject  have  expressed  themselves  after  this  manner: 
"  Man  cometh  forth  as  a  flower,  and  is  soon  cut  down  ; 
he  fleeth  also  as  a  shadow  and  continueth  not."  "Man 
dieth,  and  giveth  up  the  ghost,  and  where  is  he  ? " 
"  What  is  your  life  ?  it  is  a  vapor  that  appeareth  for  a 
little  time  and  then  vanisheth  away." 

There  is  no  use,  however,  in  magnifying  the  evils  of 
our  condition.  If  death  be  the  wages  of  sin,  there  is 
more  than  an  ofl'set  to  the  calamity  in  the  fact  that 
"  the  gift  of  God  is  eternal  life  through  Jesus  Christ 
our  Lord."  We  therefore  must  not  contemplate  the 
dark  side  of  the  picture  alone,  or  often  ;  for  it  is  well 
for  us  that  there  is  hope  in  our  case,  and  that  the  mercy 
of  our  Heavenly  Father  is  not  clean  gone  forever.  We 
may  recover  from  our  fall  and  see  a  glory  which,  with- 
out the  fall  and  recovery,  might  never  have  been  revealed. 
Life  foreverraore,  is  joy  everlasting  ;  and  the  chief 
business  of  this  life  should  be  continuous  effort  to  secure 
that  which  is  to  come.  There  are  three  periods  of  our 
earthly  existence  commonly  designated  youth,  middle- 
life,  and  old  age  if  we  are  permitted  to  attain  it.  Each 
of  them  have  their  peculiar  advantages.  We  propose 
now  to  consider  the  advantages  of  old  age. 

This  period  however  is  usually  looked  upon  as  defi- 
cient in  enjoyment,  and  a  synonym  for  depression  and 
pain  and  trouble.     While  such  may  be  true  of  an  old 


OLD   AGE.  351 

age  alienated  from  God,  it  is  not  true  in  regard  to  the 
Christian,  no  matter  what  may  be  the  bodily  infirmities 
incident  to  his  last  days  ;  and  in  proof  of  this  I  adduce 
my  text.  Here  it  is  clearly  announced  that  old  age  is  a 
blessing  to  him.  "  With  long  life  will  I  satisfy  him, 
and  show  him  my  salvation."  The  previous  clauses  of 
it  designate  the  character  of  the  man  to  whom  the 
promise  is  made  and  fullilled. 

So  far  as  the  vigor  of  life  is  concerned,  it  would  be 
folly  to  magnify  these  advantages  above  those  of  the 
periods  of  youth  and  of  mid-life.  Considered  in  the 
aggregate,  the  advantages  of  early  life  must  be  regarded 
as  superior  in  reference  to  their  bearing  on  our  everlast- 
ing happiness.  If  we  have  the  good  fortune  to  have 
been  educated  under  the  tuition  and  example  of  godly 
parents,  the  advantage  is  beyond  estimation.  If  in  our 
youth  we  have  lived  under  the  influence  of  church 
privileges  and  gospel  training,  we  may  not  contemplate 
our  condition  without  gratitude,  in  our  old  age  ;  nor 
spend  that  period  without  praise  to  the  Author  of  our 
destiny.  Pious  youth  promises  for  them  that  attain  it, 
a  happy  old  age  ;  for  it  was  in  that  early  period  of  life 
that  the  seeds  were  sown  which  produce  the  luxuriant 
harvest.  Then  how  easily  is  the  tender  mind  affected 
by  the  sad  consideration  which  a  dying  world  inspires, 
how  tenderly  moved  by  the  history  of  Redemption  and 
the  narrative  of  a  Saviour's  sufferings  to  recover  the  soul 
from  its  ruin  ;  how  tenacious  the  memory  of  histories 
and  doctrines  and  discussions  which  relate  to  the  imma- 
terial world  ;  how  lively  is  the  fancy  in  the  contempla- 
tion of  such  glorious  objects  as  Christianity  discloses. 
What  sweet  sensibilities  are  excited  in  early  life  by  the 
study  of  those  wondrous  things  which  the  Bible  unfolds 
to    the    mind    of    a  child;    how    soon    may    wholesome 


;J52  OLD    AGE. 

impressions  be  cherished,  and  wholesome  habits  estab- 
lished, and  a  broad  foundation  laid  for  future  consolation 
and  comparative  moral  excellence.  Generally  the  whole 
course  of  future  action  is  under  the  direction  of  habits 
formed  in  early  life.  The  foundation  for  improvement 
we  lay  in  our  youth,  is  solid  and  permanent  for  the 
support  of  the  most  magnificent  superstruetural  char- 
acter that  can  be  reared  among  men.  Hence  the 
admonitions  and  promises  found  in  the  Book  of  God  to 
encourage  diligence  in  the  education  of  youth.  "  Train 
up  a  child  in  the  way  he  should  go,  and  when  he  is  old 
he  will  not  depart  from  it."  This  rule  like  all  others 
has  its  exceptions  in  the  results  of  its  application,  but 
these  do  not  invalidate  the  general  fact  of  human 
experience  as  illustrative  of  the  sure  principle  it  an- 
nounces, "  They  that  seek  me  early  shall  find  me." 
"  Remember  thy  Creator  in  the  days  of  thy  youth." 
And  how  greatly  was  Timothy  commended  because  he 
had  known  the  Scriptures  from  his  youth.  Without 
the  protecting  influence  of  early  religion,  how  danger- 
ous is  the  season  of  childhood  and  youth,  when  exposed 
to  the  poisonous  influence  of  an  ungodly  world  !  Born 
in  corruption  and  sin,  how  soon  do  children  develop 
their  depravity,  and  evince  the  predominance  of  a  vicious 
nature  ?  How  presumptuous  do  they  become,  in  seeking 
exemption  from  control,  and  setting  uj)  infantile  judg- 
ment against  the  experience  of  riper  years  ! 

Salutary  impressions  are  more  readily  made  in  child- 
hood, but  it  cannot  be  denied  that  then,  too,  they  are 
more  easily  lost,  and  perhaps  may  give  way  to  deeper 
ones  made  by  bad  example  ;  for  where  example  does 
not  illustrate  and  enforce  precept,  the  discrepancy  is 
sure  to  be  detected  even  by  a  child  whose  first  efl'orts 
at  obedience  is  made  by  imitation.     Young  fancy,  as 


OLD    AGE.  853 

indiscreet  as  it  is  lively,  is  ever  ready  to  plunge  head- 
long into  a  thousand  irregularities  congenial  with  native 
pride  and  arrogance.  Temptations  in  a  thousand  forms 
meet  the  young  every  hour,  and  a  little  importunity  is 
suflScient  to  seduce  them  into  the  paths  of  licentious- 
ness and  forbidden  pleasure.  Bad  examples,  under  the 
forms  of  fashion  and  familiar  customs,  entice  their 
unwary  minds,  fascinate  their  uncurbed  imaginations, 
and  draw  them  into  the  miseries  which  are  entailed  by 
vice.  The  memory  is  more  tenacious,  but  is  liable  to  be 
unhappily  employed  in  collecting  and  retaining  the 
doctrines  of  a  mistaken  philosophy,  and  the  arguments 
of  corrupt  and  licentious  infidelity.  Judgment  may  at 
first  be  unbiased,  but  even  this  may  be  a  circumstance 
exceedingly  unfavorable,  as  it  often  renders  youth 
the  more  liable  to  the  easy  reception  of  injurious  senti- 
ments ;  for  the  lack  of  a  pious  education  will  expose 
the  young  mind  to  follow  its  natural  inclination,  since 
"  foolishness  is  bound  up  in  the  heart  of  a  child."  Thus 
growing  up,  the  young  grow  into  fondness  for  self- 
indulgence,  and,  alas  !  too  often  become  the  victims  of 
the  world,  the  flesh,  and  the  devil. 

How  happy  are  they  Avho  have  escaped  the  snares  so 
dangerous  to  the  inexperienced  young  heart,  and  have 
maintained  a  virtuous  character,  and  whose  religious 
opinions,  sound  sentiments  and  good  habits  through 
middle  life,  have  come  to  beautify  and  dignify  the 
period  of  old  age  !  Their  long  experience  in  the  world 
has  confirmed  their  principles,  fortified  their  faith,  and 
convinced  them  of  the  importance  of  that  religion  which 
has  led  them  along  in  "  the  path  of  the  just,  which 
shineth  more  and  more  unto  the  perfect  day."  If  men 
have  no  heart-felt  religion,  they  have  no  rational  hope, 
no  permanent  happiness.     But  if  they  have  sought  their 


354  OLD    AGE. 

comfort  in  Divine  truth,  how  much  will  age  contribute 
to  the  stability  of  their  sentiments,  to  the  strength  of 
their  faith,  to  the  assurance  of  hope,  and  the  enjoyment 
of  God  !  All  their  knowledge,  experience,  and  obser- 
vation tend  to  the  great  issue  of  heavenly-mindedness, 
when  disgust  with  the  wickedness  of  the  world  shall 
prove  that  they  are  not  of  the  world,  but  are 
chosen  out  of  the  world,  and  are  the  children  of 
God.  They  cling  with  a  tenacious  grasp  to  the 
Lord  Jesus,  convinced  that  He  "  is  formed  within  them 
the  hope  of  glory."  The  adversities  of  life  are  thus 
shown  to  have  been  for  them  "  blessings  in  disguise," 
and  they  can  well  understand  Paul's  declaration:  "  We 
glory  in  tribulations  also,  knowing  that  tribulation  work- 
eth  patience;  and  patience,  experience;  and  experience, 
hope;  and  hope  maketh  not  ashamed;  because  the  love 
of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 
which  is  given  unto  us." 

All  that  they  have  observed  in  relation  to  others,  only 
tends  to  enlarge  their  views  of  the  wisdom  of  Provi- 
dence, having  seen  Divine  justice  in  the  infliction  of 
punishment,  and  Divine  clemency  in  the  preservation  of 
God's  people.  They  have  seen  so  many  changes  and 
revolutions,  so  many  unexpected  disasters,  and  so  many 
interpositions  of  God's  mercy  and  favor,  that  their  aged 
hearts  have  settled  immovably  and  forever  in  confidence, 
trust,  reverence  and  calm  assurance  that  all  things  shall 
work  for  good  to  them  that  love  God.  Nay,  their  own 
infirmity  shall  not  prove  an  exception,  but  pleasure  shall 
mitigate  pain,  while  the  heart  draws  freely  from  the  wells 
of  salvation. 

Again,  how  much  is  it  to  the  advantage  of  the  aged 
that  their  passions  have  subsided,  and  sound  judgment 
is  no  longer  under  their  control.     It  is  true  that  pas- 


OLD    AGE.  355 

sions  long  cherished  and  continually  indulged,  are  some- 
times in  old  age  tenacious  of  their  objects.  The 
old  miser  is  an  example.  The  leading  passion  of  a 
man,  when  made  the  subject  of  cultivation,  hardly  ever 
leaves  him.  If  the  passion  has  been  love  to  God  and 
Divine  things,  this  is  a  great  advantage;  but  if  it  has 
been  fixed  6u  sinful  objects  and  pursuits,  it  is  as  great  a 
calamity.  But,  apart  from  extreme  cases,  we  say  that 
it  is  a  great  advantage  that  the  passions  cool  with  the 
advance  of  age;  and  in  general  reason  and  judgment 
have  a  better  chance  for  reaching  sound  conclusions. 
Religion  does  not  eradicate  our  passions,  but  it  regulates 
them  ;  and  when  we  gi-ow  old  under  its  precious  in- 
fluence, no  longer  shall  avarice  seek  for  riches,  honors  or 
renown ;  no  longer  shall  ambition  encourage  and  excite 
itself  by  hopes  of  worldly  attainments;  no  longer  shall 
sensuality  go  in  quest  of  pleasures  which  gratify  no 
more;  no  longer  shall  impatience  torment  itself  by  sud- 
den disappointments  so  often  realized  in  younger  years; 
no  longer  shall  impetuosity  precipitate  its  victim  into 
inconvenience  and  painful  experience;  no  longer  shall 
anger,  wrath  or  malevolence  disti'act  the  heart. 

You  see,  then,  that  quietness  and  repose  contribute  a 
large  stock  of  comfort  to  old  age.  While  you  were 
young  such  was  not  the  case,  for  yox;th  cannot  be  happy 
except  in  the  excitement  of  enterprise.  Such  is  its  love 
of  novelty,  its  acuteness  of  sensation,  its  hope,  its  ardor, 
its  best  en joyment  is  active  employment;  but  to  the 
imbecility  of  age,  quietness  and  repose,  calm  reflection 
and  sober  thought  are  its  positive  gratification.  This  en- 
joyment, says  Paley,  renders  age  a  condition  of  comfort, 
especially  when  riding  at  its  anchor  after  a  busy  or  tem- 
pestuous life.  Because  each  period  of  life  has  resources 
of  its  own  for  enjoyment,  we  deny  that  youth  is   more 


356  OLD    AGK. 

happy  than  age.  To  the  intelligent  and  virtuous,  age 
presents  a  scene  of  comparative  enjoyment ;  and  this 
springs  from  obedient  appetite,  well-regulated  affections, 
maturity  in  knowledge,  and  confident  expectation.  In 
this  serene  and  dignified  state  the  pious  old  man  reviews 
his  life  with  the  humble  contentment  of  an  approving 
conscience.  Feeling  the  sustaining  power  of  faith,  there 
is  to  him  "no  condemnation,"  no  "fearfixl  looking  for 
of  judgment  and  fiery  indignation;"  but  he  "rejoices 
in  hope  of  the  glory  of  God."  Christ  to  him  becomes 
more  precious  every  day,  and  every  day  he  feeds  upon 
the  manna  of  God's  words  with  a  thankful  heart.  Is 
not  this  the  best  happiness  to  be  enjoyed  ?  What  if 
there  be  pain  endured  in  the  taking  down  of  the  old 
tabernacle,  this  will  only  produce  a  greater  willingness 
to  let  go  our  hold  on  a  mortal  existence,  that  we  may 
be  ushered  into  the  unspeakable  bliss  of  life  eternal. 

But  another  thought  comes  in  here.  Much  of  the 
bodily  afflictions  of  the  aged  consist  in  penalties  due  to 
early  violation  of  the  laws  of  their  being.  If  we  would 
have  the  pleasure  of  existence  perpetuated  to  old  age, 
habits  of  temperance  and  self-denial  must  be  formed 
and  adhered  to  all  through  the  previous  periods  of  life. 
Moderation  in  every  indulgence  is  not  only  becoming, 
but  salutary  at  all  times;  but  in  advanced  life  especially 
is  the  benefit  realized.  The  powers  of  nature  may  be 
so  unduly  stimulated  by  excess  that  at  length  they  lose 
that  attribute  we  call  "  recuperative,"  and  therefore  they 
cannot  so  well  sustain  the  burden  of  years  laid  upon 
them;  but  when  they  have  not  been  prematurely  ex- 
hausted, the  constitution  will  retain  much  of  its  resist- 
ing force  at  the  very  time  when  infirmities  may  be  ex- 
pected to  multiply.  Now  we  have  reason  to  be  thank- 
ful for  the  opportunity  to  husband  our  stock  of  consti- 


OM)    AGK.  357 

tutional  strength,  so  that  in  the  event  of  reachhig  an 
advanced  age,  we  may  have  the  ])rivilege  of  protracted 
comfort  as  to  our  bodily  health;  and  should  we  not 
reach  it,  yet  there  is  the  advantage  of  exemption  from 
ii-regularities  that  dishonor  our  manhood  and  disgrace 
our  character.  Decrepitude,  stupefaction,  impatience, 
dullness,  morbid  peevishness,  irritating  fretfulness,  com- 
plaining discontent,  childishness,  and  a  thousand  other 
evils  are  warded  off,  by  long  established  habits  of  tem- 
perance, cheerfulness,  and  self-discipline.  Sometimes 
indeed  old  men  whose  habits  have  been  inimical  to 
health  have  lived  long  by  reason  of  vigorous  constitu- 
tions, resisting  and  keeping  at  bay  the  maladies  to 
which  intemperance  and  other  irregularities  have  ex- 
posed them;  but  such  exceptions  are  comparatively  rare; 
and  when  they  occur  other  peculiarities  besides  con- 
stitutional vigor  often  account  for  them.  We  speak 
however  of  the  general  fact  established  by  long  ob- 
servation, as  well  as  by  medical  science.  The  old 
age  of  a  temperate  life  is  particularly  distinguished 
for  the  retention  of  mental  strength,  clearness  of  thought 
and  perception,  soundness  of  judgment,  correctness  of 
reasoning,  and  capability  of  prolonging  the  exercise. 
This  is  a  source  of  hapjiiness  to  the  aged  that  makes 
life  enjoyable  even  beyond  the  four-score  years  set  down 
as  the  utmost  limit  upon  M^hich  the  best  preserved  may 
calculate. 

Nor  is  it  a  discount  from  their  hapjiiness,  that  the  aged 
are  compelled  to  contemplate  the  approach  of  death. 
We  speak  now  of  the  aged  Christian  only.  Who  among 
this  race  of  sinners  is  so  miserable,  or  more  contemptible 
than  he  who  has  spent  a  long  life  in  the  service  of  sin, 
a  rebel  against  God,  and  an  enemy  of  Christ  ?  Stand- 
ing on  the  border  of  the  grave,  yet  making  no  provision 


358  OLD    AGE. 

to  meet  other  realities  of  eternity  than  the  gnawing 
worm  and  the  fire  unquenchable,  how  can  he  he  haj^py  ? 
He  may  be  lethargic,  he  may  be  stupid,  but  stupidity  is 
not  happiness.  The  most  useless  burden  on  God's  earth, 
he  dies  unlamented  and  is  soon  forgotten.  The  hoary 
head  with  its  crown  of  righteousness,  on  the  other 
hand,  is  an  object  of  veneration;  and  as  the  aged  pil- 
grim nears  the  end,  necessity  forces  upon  him  the  con- 
templation of  death;  but  he  has  learned  to  regard  it 
with  composure.  Impersonated  as  a  frightful  skeleton, 
apostrophized  as  an  unrelenting  enemy,  death  becomes 
to  the  mind  an  object  of  horror.  The  "old  disciple"  has 
outlived  that  superstition.  To  him  death  is  not  an 
object  of  fear,  but  a  subject  of  consideration.  While 
familiarity  with  it  does  not  breed  contempt,  it 
serves  to  rob  death  of  those  terrors  with  which  it  has 
been  surrounded  by  a  guilty  imagination.  The  aged 
Christian  therefore  does  not  consider  it  a  hardship,  but 
a  privilege  to  die;  not  that  he  can  be  in  love  with  all 
nature's  abhorrence,  but  because  it  is  the  dark  tunnel 
through  which  he  must  reach  eternal  life.  And  O,  how 
short  the  passage  !  "  To  be  absent  from  the  body  is  to 
be  present  with  the  Lord."  It  is,  indeed,  a  solemn  thing 
to  die.  To  the  wicked  it  is  an  awful  thing  to  die;  but 
to  the  Christian  it  is  a  joyful  thing  to  die,  whatever  sor- 
row may  be  entailed  upon  survivors.  In  view  of  the 
condition  of  the  departed,  there  is  no  personal  experi- 
ence and  no  standard  of  comparison  by  which  sensation 
may  realize  it.  "  We  know  not  what  we  shall  be,  but  we 
know  that  when  Christ  shall  appear,  we  shall  be  like 
Him,  for  we  shall  see  Him  as  He  is."  Death  alone  stands 
between  the  present  and  this  glorious  future,  the  mag- 
nificence of  which  emboldens  the  Christian  to  encounter 
"the  King  of  Terrors  "  without  flinching.     Think  you, 


OLD    AGE.  ;i59 

then,  that  the  aged  are  taken  by  surprise,  or  seized  with 
alarm,  if  by  their  age  they  have  been  induced  to  appre- 
hend the  common  fate  of  men  ?  Think  you  that  their 
expectation  is  altogether  a  melancholy  one  ?  Far  from 
it.  Their  preparation  is  in  mercy  made  easy  by  the 
gradual  process  of  bodily  decay. 

It  is  true,  this  is  not  always  the  case.  The  old  may 
forget;  often  they  become  inconsiderate;  and  even  in  old 
age  weak  faith  produces  fearful  feeling.  But,  on  that 
account,  it  is  still  more  their  advantage  that  their  age  re- 
minds them  of  approaching  death,  that  a  thousand  cir- 
cumstances combine  in  corapelUng  them  to  think  of 
dying;  that  their  ghastly  looks,  their  feeble  steps, 
their  stooping  frames,  their  blinded  vision,  their  con- 
scious weakness,  their  faltering  speech,  their  painful 
movements,  should  remind  them  of  the  grave.  This, 
we  say,  is  their  advantage.  This  was  the  prompting  of 
the  Psalmist's  prayer,  "  Lord,  make  me  to  know  mine 
end,  that  I  may  apply  mine  heart  unto  wisdom."  O  ! 
these  infirmities  pertaining  to  old  age  are  advantages 
of  a  thousand  fold  more  worth  than  all  the  pleasures  of 
the  world.  By  them  God  is  warning  us  day  by  day  to 
be  ready  for  the  mighty  change.  They  point  to  it  with 
steady  finger,  they  announce  it  with  signs  and  symbols, 
they  magnify  its  importance  by  the  deeply-felt  progress 
of  decay;  and,  blessed  be  God,  He  has  appointed  these 
warnings  that  we  may  watch  and  pray,  and  at  last,  un- 
surprised and  unalarmed,  yield  to  the  fate  which  closes 
man's  account  with  time. 

And  let  us  not  forget  that  it  is  an  advantage  to  be- 
come thus  familiar  with  the  fact  that  death  is  near.  O  ! 
how  wrong  it  is  to  indulge  those  alarming  notions  we 
often  form  of  death.  True,  it  is  the  gate  of  misery  to 
every  impenitent   soul;  and  God  forbid   that  we  should 


;?6()  OLD    AGE. 


explain  away,  witli  reference  to  such,  its  intrinsic 
horrors.  But  have  we  become  old,  and  yet  have  never 
pacified  the  frowns  of  death,  nor  conciliated  his  favor? 
By  humiliation,  by  confession,  by  faith  in  committing 
our  all  to  God  alarms  shall  die  tirst;  nay,  by  meditation, 
prayer,  and  communion  with  death,  he  assumes  to  our 
vision  the  form  of  a  messenger  of  peace  and  glad  tid- 
ino-s,  a  sweet  angel  of  mercy  to  pious  waiting  souls. 
Consider  his  errand.  He  comes  to  take  down  "the 
earthly  house  of  this  tabernacle,"  intimating  to  us  that 
a  new  tenement  is  ready  for  our  occupancy .  He  comes 
to  take  apart  this  mechanism  which,  having  subserved 
its  purpose,  is  worn  out,  disordered,  and  unfit  for 
further  use.  He  comes  to  emancipate  the  redeemed 
soul,  longing  for  a  higher,  holier,  happier  state  from 
clogs  of  animal  corruption.  He  comes  not  to  extin- 
guish existence,  but  simply  to  change  the  form  of  it, 
elevating  and  confirming  it  in  a  blissful  immortality. 
He  comes,  not  as  the  executioner  of  the  penalty  origin- 
ally denounced  in  Paradise—"  In  dying,  thou  shalt  die," 
but  with  the  penalty  so  satisfied  by  the  atoning  death 
of  Christ,  that  while  the  spirit  and  letter  of  the  law 
are  fulfilled,  only  a  certain  form  of  death  appears  as  a 
vehicle  sent  to  take  us  to  our  brilliant  and  etenial 
home.  Therefore,  it  is  not  death  to  die.  "He  that 
believeth  in  me,"  saith  Christ,  "though  he  die,  yet  shall 
he  live  again.  Verily,  I  say  unto  you  he  that  believeth 
in  me  shall  never  die."  The  dissolution  of  the  body 
then,  by  the  declaration  of  Christ,  is  not  death  to  the 
believer  ;  so  far  from  this,  when  he  is  brought  down 
by  the  shaft  that  extinguishes  the  life  of  the  body,  he 
can  utter  these  as  his  last  words  :  "  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?"  Is  it  then 
an  evil,  think  you,  to  approach  the  period  when  we  are 


OLD    ACJK.  361 

to  lay  aside  the  cumbrous  load  of  sin,  the  l)urdens  of 
old  age,  and  surmount  tlie  ills  of  mortality,  and  enter 
upon  an  existence  which  shall  realize  to  us  all  we  ever 
have  read  of  respecting  Christ  and  the  glories  of  His 
salvation  ? 

"  Why  should  we  mourn  departed  fiiends, 
Or  shake  at  death's  alarms  V 
'Tis  but  the  voice  that  Jesus  sends, 
To  call  us  to  His  arms." 

Sacred  history  will  furnish  us  many  examples  of  the 
happiness  of  old  age  amid  the  most  vivid  anticipation 
of  approaching  death.  The  patriarchs  and  early  fathers 
had  for  many  years  endured  their  trials,  bowed  down 
with  tpils  and  afflictions.  Abraham  was  old,  but 
happy,  for  he  saw  from  afar  Him  that  was  promised, 
and  he  rejoiced.  Isaac,  though  old,  seems  to  have  been 
happy,  very  comfortable,  while  he  sighed  for  a  little 
venison,  and  declared  that  he  knew  not  the  day  of  his 
death.  Jacob  could  prophesy  glorious  things,  and 
speak  in  the  sublimest  language  concerning  his  sons, 
and  especially  concerning  "The  Lion  of  the  tribe  of 
Judah,"  when  he  was  upon  the  verge  of  the  grave. 
Job  was  doubtless  happy  after  all  his  unexampled  afflic- 
tions, for  he  had  seen  the  abundant  mercies  of  the  Lord 
poured  out  upon  him  in  his  last  days,  and  could  say 
"  I  know  that  my  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  ui)on  the  earth  ;  and  though 
after  my  skin  worms  destroy  this  body  yet  in  my  flesh 
shall  I  see  God."  Why  should  we  mention  all  the 
thousands  who  in  their  last  days  had  discoveries  of 
things  future,  which  not  only  reconciled  them  to  death, 
but  made  happy  in  their  old  age,  in  anticipation  of 
glory  unseen  by  mortal   eyes.     They  died  in  the  faith, ' 


862  OLD    AGK. 


not  having  received  the  promises,  but  having  seen  them 
afar  off,  were  persuaded  of  them,  and  embraced  them, 
realizing  that  while  here  below,  they  were  but  strangers 
and  pilgrims  in  the  earth. 

The  belief  of  a  happy  immortality  so  consoling  to 
old  age,  seems  to  be  conformable  to  the  sentiments  of 
mankind  everywhere,  and  in  every  age. 

Heathen  poets,  sages  and  philosophers  spake  of  it  as 
an  undoubted  truth.  Homer  represents  many  of  his 
dying  heroes  as  anticipating  immortality.  Virgil  con- 
siders ^neas  as  having  conversed  with  the  spirit  of 
his  deceased  father.  Socrates  expected  a  reward  in  the 
immortal  world,  and  Cicero  in  old  age  consoled  himself 
in  the  belief  that  soon  he  should  see  Appian  and  Clau- 
dius, Cato  and  Caesar  in  a  better  world.  What  was 
only  a  conjecture  or  a  tradition  that  had  come  down 
from  the  earliest  age,  and  rode  like  a  spark  unextin- 
guishable  upon  the  dark  tide  of  heathenism,  is 
ascertained  to  us  an  infallible  truth  by  infallible  reve- 
lation. The  way  of  reaching  all  the  joys  it  unfolds  by 
a  glorious  redemption  unknown  to  Socrates  and  Cicero, 
is  so  plainly  made  clear  to  our,  perception,  and  so 
affectingly  made  acceptable  to  our  hearts,  that  old  age 
exults  in  the  prospect  of  the  "rest  that  remaineth  for 
the  people  of  God."  And  Avhen  they  consider  the 
descriptive  terms  used  to  make  it  impressive,  "  A  far 
more  exceeding  and  eternal  weight  of  glory,"  "  A 
house  not  made  with  hands,  eternal  in  the  heavens," 
why  should  discontent  annoy  them,  or  what  apology 
could  they  give  for  being  unhappy  which  in  its  utter- 
ance would  not  be  choked? 

Another  advantage  to  old  age  is  that  dissolution  is 
attended  with  little  violence  or  pain.  Sometimes, 
indeed,  dying  youth  have  expired  with  comparative  ease 


OLD   AGE.  36.3 

and  exemption  from  distress,  and  sometimes  the  aged 
have  departed  with  2)aroxysms  of  agony  ;  but  excep- 
tions to  general  rules  prove  nothing  against  them. 
Ordinarily  the  loss  of  life  in  youth  is  occasioned  by 
violent  attacks  of  disease,  terrible  maladies  that  seem 
necessary  to  relax  their  strong  hold  on  life  ;  and  0  how 
lamentable  to  hear  their  })iteous  moans  and  outcries, 
showing  what  severity  is  necessary  to  end  their  battle 
for  life.  Deeply  })enetrated  with  pain,  the  strong  con- 
stitution will  not  yield  until  worn  out  with  suffering  ; 
but  in  old  age  we  may  hope  for  exemption  from  all 
this.  Our  frames  are  too  weak  to  need  a  mighty  shock 
for  dissolution.  Comparatively  a  breath  of  air  blows 
us  away.  One  little  obstacle  is  enough  to  stop  the 
wheels  of  life,  already  retarded  in  their  motion.  The 
strong  young  oak,  having  attained  its  size,  is  a  monarch 
in  the  wood,  braving  storm  and  tempest.  Nothing  can 
bring  him  down  .but  iron  edged  with  steel,  whose 
numerous  strokes  swung  by  muscular  strength,  must  be 
repeated  until  the  trunk  is  severed  from  the  root  ;  but 
the  tree  of  old  age,  decayed  in  every  part,  falls  before 
a  little  breeze  whirling  through  its  withered  branches. 
So  the  aged  servant  of  God  calmly  falls  into  his  grave. 
The  language  of  inspiration  is  strikingly  appropriate. 
"  Thou  shalt  come  to  the  grave  in  a  full  age,  like  as  a 
shock  of  corn  cometh  in  his  season."  Its  leaves  are 
withered,  its  roots  decayed,  its  juices  dried  up  ;  and 
burdened  with  its  precious  fruit,  it  yields  it  all  for  food 
to  man  and  beast,  and  then  seeks  its  dissolution  in  the 
earth.  So  without  violence  or  pain  or  tumult,  the  good 
old  man  leaves  his  fruits  for  the  benefit  of  others,  and 
quietly  pillows  his  head  to  fall  asleep  in  Jesus. 


364  OLD    AGE. 

"  Hail  !  welcome  tide  of  life  where  no  tumultuous  billows  roll, 
How  wondrous  to  myself  appears  this  heavenly  calm  of  soul; 
The  wearied  bird,  blown  o'er  the  deep,  would  sooner  leave  the 

shore, 
Than  I  would  cross  the  gulf  again  that  time  has  brought  me 

o'er." 

Finally.  Having  a  thousand  advantages  attending 
us  in  the  latter  period  of  life,  what  responsibilities  rest 
on  the  aged  believer  ?  We  expect  nothing  of  the  aged 
unbeliever.  He  is  an  object  of  pity,  existing  only  to 
draw  the  tears  and  excite  the  pains  of  sympathy  ;  a 
warning  ;  a  beacon  ;  a  monument  of  the  wrath  of  God; 
living  and  dying  accursed.  O  how  dreadful  the  fate  of 
the  old  impenitent  sinner,  who  has  criminally  linked  in 
with  it  that  of  many  others  dragged  down  to  perdition 
by  his  lan godly  influence  and  accursed  example.  But  this 
is  a  picture  upon  which  we  may  not  dwell.  Let  the 
aged  believer,  like  the  withered  corn,  yet  standing, 
display  his  fruit  matured  by  the  Sun  of  Righteousness, 
and  the  early  and  the  latter  rains  of  refreshing  grace. 
Let  him  not  think  that  in  old  age  he  is  irresponsible  or 
useless.  His  example  still  speaks,  his  counsels  are  still 
regarded,  his  influence  is  still  powerful.  His  gratitude 
should  be  unbounded,  for  divine  grace  has  enabled  him 
to  make  the  most  of  the  present  and  the  future.  He 
has  lived  to  a  good  purpose,  and  he  shall  die  for  a  good 
end.  His  comfort  is  now  all  borrowed  from  the  future, 
to  enable  him  to  enjoy  the  present.  His  progress  to 
the  grave  is  easy,  and  why  should  it  not  be,  since  he 
realizes  the  fulfillment  of  the  jiromise,  "Even  to  your 
old  age,  I  am  he  ;  and  even  to  hoar  hairs  will  I  carry 
you." 

O,  may  youth  be  benefited  and  instructed  by  the 
pious   examples    of    aged   veterans    in    divine   service. 


OLD    AGK.  365 

May  their  imcerttiin  lives  be  preserved  that  they  may 
realize  the  advantages  of  a  long  life  spent  in  that 
service,  and  in  their  turn  as  veterans  exemplify  the 
power  of  faith,  bringing  forth  abundant  fruit  ;  and  may 
they  in  old  age  be  living  proofs  of  the  faithfulness  of 
God  to  the  promise  recorded  in  our  text  :  "  Because  he 
hath  set  his  love  upon  me,  therefore  will  I  deliver 
him.  I  will  set  him  on  high,  because  he  hath  known 
my  name.  He  shall  call  upon  me,  and  I  will  answer 
him.  With  long  life  will  I  satisfy  him  and  show 
him  my  salvation." 


RECEPTION  OF  CHRIST  DEFECTIVE. 


Matt.  13  :  58.     "  And  he  did  not  many  mighty  works  there, 

BECAUSE  OF  THEIU  UNBELIEF." 


The  place  spoken  of  is  probably  Nazareth,  where 
Christ  had  been  brought  up  and  lived  during  His  minor- 
ity in  obedience  to  Ilis  parents.  But  when  He  entered 
upon  His  public  ministry,  because  the  people  there  had 
been  familiar  with  the  family  of  Joseph,  His  reputed 
father,  they  all  the  more  readily  rejected  His  claims. 
He  performed  some  of  His  miracles  there,  and  there 
taught  the  doctrines  of  grace;  but  no  matter  what  evi- 
dences were  unfolded  in  proof  of  His  mission,  it  seems 
the  intimate  knowledge  which  the  townsmen  of  Naza- 
reth thought  they  possessed  respecting  Jesus  led  them 
to  violence  against  Him;  for  on  one  occasion,  when  he 
taught  by  historical  illustration  the  doctrine  of  Divine 
Sovereignty,  "  they  were  filled  with  wrath,  and  rose  up 
and  thrust  Him  out  of  the  city,  and  led  Him  unto  the 
brow  of  the  hill  whereon  their  city  was  built,  that  they 
might  cast  Him  down  headlong.  But  He,  passing 
through  the  midst  of  them,  went  His  way."  We  see 
therefore  the  reason  for  the  declaration  of  the  text, 
"  He  did  not  many  mighty  works  there,  because  of  their 
unbelief." 


368  RECEPTION    OF    CHRIST   DEFECTIVE. 

There  are  still  circumstances  in  the  world  strongly- 
impelling  men  thus  to  reject  Christ.  Long  familiarity 
with  truth  resisted  is  often  followed  by  malice  against 
the  truth  itself,  and  in  view  of  this  amazing  fact,  well 
may  it  still  be  said  by  our  Redeemer,  "  Blessed  is  he 
who  is  not  offended  in  Me." 

Not  only  then,  when  John  the  Baptist  testified  con- 
cerning Him  and  declared  that  no  one  comparatively 
received  his  testimony,  but  even  now,  when  such  multi- 
tudes have  professedly  embraced  Him,  there  is  some- 
thing so  defective  in  our  reception  of  Him  that  there 
is  great  room  for  solicitude  and  inquiry  ;  I  mean  it  is 
a  question  whether  our  exercises  by  which  we  profes- 
sedly lay  hold  on  "  Christ  and  Him  crucified  "  are  ap- 
propriate and  sufficient.  It  is  possible  for  us  to  feel  in 
some  measure  the  truth  of  Christianity,  as  a  whole,  and 
so  receive  it;  and  at  the  same  time  fail  of  a  personal 
interest  therein  by  a  misapplication  of  its  benefits.  We 
fear  there  are  still  but  few  who  receive  this  testimony  as 
they  ought.  And  not  many  mighty  works  of  conver- 
sion are  done  among  us,  because  of  our  unbelief.  This 
unreasonable  thing  is  simply  the  rejection  of  testi- 
mony. 

I.  The  reason  stated  in  the  text,  that  Christ  "  did 
not  many  mighty  works  there  "  was  because  of  their  re- 
jection of  Him,  and  of  the  ample  testimony  which  His 
works  bore  to  His  claims.  This  reason  substantially  is 
true  at  this  day,  why  conversion  is  a  work  the  occur- 
rence of  which  is  comparatively  rare,  in  consequence  of 
men's  rejection,  or  very  inadequate  reception,  of  the 
testimony  respecting  "  Christ  and  Him  crucified,"  that 
is,  respecting  the  atonement  as  the  only  ground  of  a 
sinner's  hope. 


RECEPTION    OF    CIIKIST    DEFECTIVK.  369 

The  testimony  referred  to  is  the  gospel  of  Christ, 
containing  the  doctrines  of  salvation,  and  the  exposi- 
tions and  injunctions  of  Christianity  with  all  its  awful 
sanctions,  its  overwhelming  truths,and  its  tremendous  de- 
lineation of  rewards  and  punishments.  The  gosi)el  is- 
Christ's  own  account  of  the  holy  character  and  the  in- 
flexible justice  and  consuming  wrath  of  God  against 
our  sinful  race,  salvation  from  which  is  the  "glad  tid- 
ings of  great  joy."  This  gospel  embraces  His  own  ex- 
position of  human  misery  resulting  from  total  depravity, 
and  the  revelation  of  Himself,  as  the  Saviour,  whose 
atoning  blood  procures  the  remission  of  sin;  His  deline- 
ation of  true  virtue  and  piety,  consisting  in  love  to  God, 
and  love  to  all  men,  leadhig  us  to  be  good  and  to  do 
good,  by  the  impulse  of  a  new  life  infused  into  the 
soul  by  regeneration;  His  self-denying  injunctions  re- 
quiring us  to  feel  and  acknowledge  our  depravity,  to  re- 
nounce our  self-righteousness,  to  confide  solely  in  the 
grace  and  righteousness  He  bestows,  to  resist  our  emo- 
tions of  pride  and  anger,  lust  and  ambition,  to  wrestle 
against  sin  and  temptation  of  every  form,  to  pursue 
prayerfully  the  narrow  path  of  Christian  obedience,  to 
abandon  the  world  and  the  things  of  the  world  as  re- 
cipients of  our  love  and  energy,  to  endure  adversity 
with/^a  becoming  submission  to  the  allotments  of  Prov- 
idence, and  to  confide  implicitly  in  the  promises,  the 
plan  and  the  provisions  made  for  comfort,  hope  and 
peace. 

The  way  by  which  Christ's  testimony  to  His  own  gos- 
pel must  be  received  is  the  exercise  of  faith,  which  con- 
sists in  knowledge,  assent,  and  embrace,  thus  command- 
ing the  co-operation  of  the  intelligence,  will  and  affec- 
tions appropriating  the  thing  believed  as  our  own    for 


,370  RECKl'TK^N    OF    OIIKIST    DKKKCTIVK. 

the  food  of  thought,  for  the  growth  of  the  soul  upon 
the  new  principle  of  life  imparted  by  the  Spirit,  and  for 
the  attainment  of  all  the  excellencies  of  the  Christian 
character.  We  cannot  comprehend  the  gospel  until  we 
understand  the  reason  of  it  and  the  matter  of  it,  as  a 
thing  essential  to  our  deliverance  from  the  condemna- 
tion of  law;  we  cannot  assent  to  the  gospel  until  we 
become  willing  to  be  and  to  do  all  it  requires  for  our  de- 
liverance; we  cannot  embrace  the  gospel  until  the  feel- 
ing of  love  for  its  author  becomes  a  controlling  princi- 
ple within  us.  Then  the  three-fold  power  of  the  soul 
must  unite  in  the  business  of  appropriating  it  to  our 
spiritual  want,  just  as  the  appetite  for  food  uses  it  for 
bodily  necessities  of  health  and  happiness.  Thus  the  tes- 
timony of  Jesus  becomes  the  foundation  of  our  precious 
hopes,  and  the  fountain  of  our  consolation. 

It  is  not  a  very  easy  thing  to  receive  this  testimony 
in  all  its  fullness,  when  ^ve  come  to  consider  the  require- 
ments and  humiliating  import  of  the  gospel;  for  it 
strips  the  moralist  bare  of  everything  which  he  natu- 
rally regards  as  the  adornments  of  his  personal  charac- 
ter, as  well  as  the  wretch  whose  polluted  garb  of 
vice  has  made  his  very  existence  an  offence.  There 
is  nothing  in  the  testimony  of  Christ  to  flatter  our  views, 
to  foster  our  carnality,  to  buoy  the  pride  of  our  sentiments 
and  opinions.  It  is  not  pleasant  to  admit  that  we  are 
so  ruined  and  undone,  that  our  plea  for  justice  from  God 
could  only  be  answered  by  eternal  damnation  ;  that 
we  must  be  content  to  hang  on  Divine  Sovereignty  for 
favor  unmerited,  and  that  our  escape  from  the  misery  of 
outer  darkness  will  be  a  miracle  of  grace.  It  is  not  so 
easy  to  place  our  pleasures,  our  sins,  our  favorite  objects 
of  worldly  cupidity,  our   besetting  vices,    and    all    our 


RECEPTION    OF    OIIKIST    DEFECTIVE.  371 

preconceived  opinions  upon  the  altar  of  "  burnt  offering  " 
and  swear  allegiance  to  the  law  of  Christ.  And  even 
when  we  feel  somewhat  the  sweet  energy  of  the  Saviour's 
doctrine,  how  soon  does  the  taste  of  it  become  faint  by 
commingling  it  with  something  else  !  Well  might  He 
say,  in  view  of  these  things:  "  Strive  to  enter  in  at  the 
strait  gate,  for  many  shall  strive  to  enter  in,  and  shall 
not  be  able." 

In  some  respects  indeed,  "  the  offence  of  the  cross  " 
has  ceased.  Christianity  has  outwardly  assumed  a 
more  acceptable  form.  Differently  from  the  disci- 
ples do  we  contemplate  the  Saviour  in  His  glory 
upon  His  Father's  throne.  We  have  seen  the  spread  of 
the  gospel,  and  the  ameliorating  influence  it  exerts 
wherever  it  goes,  showing  its  own  profitableness  for  this 
world,  as  well  as  for  the  next.  We  have  imagined  the 
church  now  as  brilliant  as  the  morning,  as  radiant  as  the 
sun  in  his  strength;  but  we  fear  that  while  Christianity 
is  becoming  popular,  and  the  profession  of  it  fashion- 
able and  valuable  chiefly  as  the  supplement  of  respecta- 
bility, the  recei)tion  of  Christ  as  required  by  the  gospel 
is  largely  defective. 

n.  Let  us  particularly  discuss  this  point — the  recep- 
tion of  Christ  defective.  We  refer  particularly  to  fee- 
bleness of  conviction,  a  w^ant  of  submission,  a  partial 
surrender,  a  want  of  regard,  an  unwillingness  to  be 
known  as  Christians  publicly  recognizing  Christ  as  our 
Lord  and  Master. 

1.  Is  there  not  a  failure  in  our  faith  with  reference 
to  that  conviction  of  its  paramount  importance  which 
it  certainly  implies  ?  I  speak  not  of  the  unbelief  of  the 
Atheist  who  speculatively  denies  the  Creator;  nor   of 


3/2  1;K<'K1'TI0N    of   christ   dkfective. 

the  infidelity  of  the  Ueist  who,  while  he  acknowledges 
the  Maker,  hesitates  not  to  blaspheme  the  doctrines  of 
the  cross;    nor  of  the  stupidity  of  the  Jew  who,  while 
looking  for  the  Messiah,  cannot  perceive  any  of  all  His 
characteristics  in  the  Nazarene;  nor  of  the  credulity  of 
non-professors  who,  while  they  admit  the  truths  of  the 
gospel,  do  not  submit  to  them;  but  I  refer  to  that  kind 
of  ^?/sbelief  of  many  professing   Christians,  who   hold 
their  faith  more  as  barren  sentiment   than  as    a    living 
jjower  within  them.     Are  not  our  convictions  too  super- 
ficial, our  impressions    too   fleeting,    our  affections   too 
languid,  our  sensibilities  too  dull  to  be  identified  with  the 
living  energy  of  an  emotional  faith  leadhig  us  to  look 
at  things  eternal  with  constancy  of  gaze    and  fervor   of 
desire  that    make   heavenly-mindedness  a  daily  habit '? 
Perhaps  some  have  founded  their   faith  on  hearsay  evi- 
dence, some  on  educational  bias,  some  on  the  influence 
of  great  names;  perhaps  we  have  not  for  ourselves   ex- 
amined the  evidence  of  Christ's  testimony,  nor   felt  its 
forceful  power  on   the   heart    and    conscience;  perhaps 
the  question  of  Christianity  has    never  been    examined 
with  much  anxiety,  nor  consideration  as  to  its  dread  im- 
port.    In  the  meantime  we  may  have  yielded  to  the  bias 
which  the  example  or  advice  of  others   has  produced. 
Surely,  this  is  not    for   the    confirmation    of  a   reliable 
faith.     O  !  every  man  should  examine  Christianity  for 
himself,  and  with  a  view  to  his  own  salvation,  as  though 
he  were  the  only  sinner  in  the  w^orld.     Our   faith  ought 
to  have  this  for  its  foundation,  as  a  sure  and  solid  exer- 
cise.    Let  a  heartfelt  conviction  of  the  truth  be  gained 
by  a  sober  search  for  the  testimony.      Let    the    agency 
of  the  Spirit  be  sought  to  sink  the  weight  of  that  testi- 
mony into  the  depths  of  conviction.      This   will  enable 


RECEPTION    OK    CHRIST    DEFECTIVE.  •A7''> 

US  to  give  a  reason  for  the  hope  within  us    and  for   the 
comfort  and  joy  of  our  souls. 

2.  Possibly  there  is  not  only  the  want  of  an  adequate 
conviction,  but  a  want  of  complete  submission  in  our 
faith  to  the  doctrines  of  Christ.  Every  one  who  duly 
receives  His  testimony  receives  Himself  as  the  only  in- 
fallible Teacher  of  his  soul.  Shall  we  then  modify  and 
interj^ret  His  doctrines  to  suit  ourselves,  or  shall  we  re- 
ceive His  own  words  in  their  obvious  import  as  the  mat- 
ter of  our  faith  ?  They  are  too  holy  to  suit  the  carnal 
heart,  too  lofty  to  be  tried  by  the  purblind  reason. 
To  interpret  them  according  to  the  standard  of  liuman 
inclination  or  desire,  is  to  discard  them  as  the  touchstone 
of  truth — an  inconsistency  too  gross  to  be  indulged  in 
by  any  Christian.  Yet  sinners  have  been  heard  to  say, 
should  the  Bible  inculcate  certain  doctrines  which  they 
hate,  they  never  could  receive  them  as  divine.  Is  not 
this  setting  up  the  standard  of  blind  human  reason  as 
the  infallible  judge  of  what  ought  to  be  the  truth  ?  Can 
such  persons  cherish  the  Scriptures  as  the  charter  of 
their  hopes  ?  We  do  not  say  that  every  deviation  from 
true  doctrine  consigns  the  errorist  to  ruin;  but  we  say, 
if  the  indulgence  of  heresy  involves  contempt  of  the 
Bible  testimony  concerning  Jesus  as  a  Saviour,  it  is  fatal 
to  the  soul.  Indeed  every  error  is  dangerous  in  any  de- 
gree in  which  it  is  in  conflict  with  the  word  of  Christ. 
We  reject  Christianity  entirely  if  we  raise  exceptions  to 
any  of  its  doctrines.  The  whole  of  it,  or  none  of  it,  is 
the  inspiration  of  the  Spirit.  And  we  may  not  shield 
ourselves  by  the  idea  that  errors  may  be  innocently 
cherished  since  we  are  responsible  for  the  integrity  of 
our  faith. 

Generally   there   is    iniquity  at  the  root  of  all  here- 


874  RECEPTION    OF   CHRIST    DEFECTIVE. 

sies.  If  we  embrace  them,  it  is  because  we  love 
them;  and  we  love  them  because  they  excuse  our  sins, 
palliate  our  fears,  and  flatter  false  hopes.  No;  we  are 
not  permitted  to  believe  as  we  please.  We  are  as  much 
responsible  for  our  errors  as  for  our  sins.  Both  proceed 
from  principles  and  dispositions  which  corrupt  the  soul. 
We  are  as  much  obliged  to  give  up  vain  thoughts  that 
bewilder  us,  as  vile  vices  that  corrupt  us.  The  object  of 
Christianity  is  to  eradicate  both.  Indeed,  there  is  often 
such  an  intimate  connection  between  opinions  and  prac- 
tice, that  they  must  share  in  the  same  approval,  or  par- 
take of  the  same  condemnation.  Most  of  the  errors 
that  have  agitated  churches  and  misled  individuals  have 
intimate  connection  with  Christian  practice  and  expe- 
rience. They  often  obstruct  our  progress  in  the  path 
of  duty,  and  hinder  our  advancement  in  the  growth  of 
grace.  How  reasonable  is  it  then  to  say  :  "  Whitherso- 
ever the  light  of  Revelation  leads,  thither  will  I  go, 
however  reason  may  remonstrate,  or  carnal  nature  gain- 
say." The  doctrines  of  Christ,  as  a  whole,  must  entire- 
ly be  the  guide  of  our  thoughts  on  the  subject  of  re- 
ligion, or  we  reject  His  testimony.  We  must  be  careful 
that  every  high  thought  and  proud  imagination  and 
loose  opinion  be  subjected  to  the  obedience  of  the  gos- 
pel. The  servants  of  Christ  dishonor  Him  by  any  re- 
luctance to  receive  the  whole  of  His  truth,  for  it  all  be- 
longs to  the  one  great  system  of  evangelical  faith. 

3.  But  if  we  cherish  no  material  error  in  our  notions, 
how  often  does  our  notional  faith  fail  to  secure  the  per- 
fect surrender  of  the  heart,  which  seems  to  be  an  es- 
sential act  of  the  living  principle.  If  we  receive  Christ 
at  all,  we  must  receive  Him  as  our  Lord  and  Master  in 
everything.     We  should  put  our  all  under  His  control. 


RECKPTION    OF    CHRIST    DKFKCTIVE.  ;{75 

by  a  willing  subjection  of  our  all  to  His  disposal,  be- 
cause we  should  prefer  His  wisdom  to  our  own.  How- 
ever grievous  our  allotments,  we  should  rather  desire 
that  His  will,  and  not  our  own,  should  be  done.  Surelj'^ 
there  is  a  willingness,  a  prevailing  desire  in  the  pious, 
that  He  should  decide  respecting  them  in  His  sovereign 
wisdom,  without  preference  for  their  own  carnal  wishes; 
yes,  a  desire  that  tlieir  dearest  sins  should  be  saciificed 
to  His  honor  in  a  cordial  submission  to  His  purposes  and 
precepts.  Yet  such  is  the  faultiness,  the  guiltiness  of 
our  faith,  that  we  dishonor  our  Lord  by  a  very  feeble, 
partial,  reluctant  submission.  When  we  try  to  reform 
our  habits,  we  are  sensible  of  ])ain;  if  we  propose  to 
abandon  our  errors,  our  hearts  are  mortified;  if  we  are 
solicited  to  yield  our  possessions  and  goods  for  the  sake  of 
Hiscatise  and  at  His  command,  we  grumble,  and  shrewd- 
ly calculate  how  little  we  may  give,  and  yet  not  forfeit 
our  character  for  liberality.  In  part  only  do  we  seem  to 
acquiesce  in  Elis  claims,  in  part  only  are  we  obedient  to 
His  counsels,  in  part  only  do  we  consent  to  siirrender  to 
His  authority.  Now,  what  does  all  this  mean  but  a  de- 
fective reception  of  Christ '?  What  does  it  amount  to 
but  a  partial  rejection  of  Him?  Do  you  not  see  that 
opposition  to  one  part  of  His  code  involves  the  principle 
of  rebellion  against  the  whole?  With  reference  to  the 
gospel  no  less  than  to  the  law  may  it  be  said.  Whoso 
keepeth  not  the  whole,  but  offendeth  in  one  point,  is 
guilty  of  all.  What  is  demanded  is  a  generous  volun- 
tary faith,  a  willing  obedience,  and  an  entire  surrender 
of  our  hearts  to  God.  Although  it  be  true  that  failures 
and  imperfections  are  not  inconsistent  w'ith  piety, 
yet  where  piety  dwells  there  will  be  the  principle  of  sur- 
render, a  beginning  which  is  capable   of  glorious  im- 


876  KECEPTION    OF    CHRIST    DEFECTIVE. 

provements;  and  until  we  reach  the  perfection  of  faith 
and  entire  submission  to  God,  we  dishonor  the  gospel. 
The  testimony  of  Christ  should  ever  be,  in  our  estima- 
tion, the  strongest  and  most  compacted  mass  of  histori- 
cal and  moral  evidence  that  exists  in  the  world,  since 
there  is  nothing  like  it  in  the  world's  annals  for  clear- 
ness, vai'iety,  accumulation,  perfection,  naturalness,  su- 
pernaturalness,  and  progressive  enlargement  with  the 
lapse  of  time.  There  is,  therefore,  no  excuse  for  our 
failure  in  utmost  reliance  of  heart,  and  total  surrender 
of  will. 

4.  Our  faith  in  this  testimony  comes  short,  unless  it 
have  the  control  of  our  affections  in  exciting  them  to 
honor  Christ  with  supreme  regard.  The  natural  effect 
of  it  all,  is  to  draw  out  of  our  hearts  all  the  love  of 
which  we  are  capable.  He  who  laid  down  His  life  to 
deliver  us  from  eternal  woe  and  bless  us  with  eternal 
happiness,  did  not  say  too  much  when  He  said:  "  Who- 
so loveth  father  or  mother  more  than  me  is  not  worthy 
of  me;  whoso  loveth  son  or  daughter  more  than  me,  is 
not  worthy  of  me;"  because  there  is  nothing  in  these  rela- 
tionships that  can  compare  with  the  wonderful  union 
which  the  redeemed  soul  holds  with  the  Author  of 
its   salvation. 

We  do  not  say  that  we  have  no  love  at  all  for  Him  un- 
less we  always  feel  it  to  be  supreme,  and  are  always 
conscious  of  a  stronger  tendency  in  our  affection  for 
Him  than  for  any  other  object;  for,  as  we  are  imperfect 
and  miitable  creatures,  there  will  be  conditions  of  our 
affections  variable  as  the  clouds;  but  we  mean  that  our 
love  for  Christ  is  in  its  nature  and  essence  a  supreme 
love,  capable  of  si;ch  improvements  as  will  make  it  like 
an  anchor  to  a  buoy  floating  upon  the  tide,  and  so  effica- 


RECEPTIOX    OP    CHRIST    DEFErTIVE.  ;;77 

cious  as  to  outrun  every  other  tendency  of  inclination. 
But  see  what  inferiority  characterizes  our  regai'd  for 
Christ.  He  does  not,  He  ought  not  to  tolerate  a  rival 
in  our  affections,  or  allow  of  compromise  with  any  com- 
petitor. He  is  not  only  the  greatest  and  best  of  beings, 
but  the  greatest  and  best  of  benefactors.  Ever^^thing 
valuable  to  us  in  the  continuance  of  our  existence  we 
have  only  in  Him.  If  then  He  be  regarded  according 
to  His  own  perfections,  our  love  of  adoration  for  Him 
should  be  supreme.  If  He  be  regarded  according  to 
our  own  interests  in  life  temporal  and  eternal,  our  love 
of  delight  in  Him  should  be  sujjreme.  But  if  He  be 
permitted  only  to  share  the  throne  of  our  affections,  if 
we  love  with  an  equal  degree  the  idols  to  which  He  is 
opposed,  if  our  thoughts  cling  to  Him  less  lovingly  and 
less  tenderly  than  they  do  to  worldly  things,  if  the  duties 
of  religion  are  placed  in  a  corner  of  our  regard,  or  thrust 
aside  to  make  room  for  the  wider  play  of  earthly  at- 
tachments, what  construction  can  this  conduct  bear  but 
that  of  a  guilty  rejection  of  the  testimony  of  the  Lord 
Jesus,  as  proving  Him  "the  chief  among  ten  thousand," 
the  compassionate  Saviour  of  the  world?  O,  what  an 
insult  to  His  memory,  what  an  offence  to  His  matchless 
love  !  What  Christian  can  bear  to  think  of  it  ?  Who 
of  all  His  professed  followers  will  be  content  to  endure 
the  disgrace  ?  We  all  need  to  be  humiliated  into  self- 
contempt  when  we  think  of  our  deficiencies  in  this  mat- 
ter. Let  us  hasten  to  correct  our  cruel  fault,  and  pull 
down  every  rival  for  our  love,  whose  wretched  claims 
we  may  hitherto  have  been  inclined  to  respect. 

5.  There  is  a  great  faultiness  in  our  faith  when  it 
fails  to  recognize  Him  publicly,  boldly,  freely  before 
the  world.     Many  claim  to  -believe  in,  to  love,  and  to 


378  RECEPTION    OF    CHRIST    DEFKCTlVE. 

hope  in  Christ,  who  at  the  same  time  refuse  to  express 
it  as  He  requires.  But  does  not  the  fact  of  his  requir- 
ing a  public  profession  of  His  name  show  that  a  reluct- 
ance to  comply  "I  with  His  will,  is  a  proof  of  the 
spuriousness  of  all  such  pretences  ?  Do  we  ever  act 
thus  with  our  common  friendships,  preferences,  or 
partialities  ?  Are  we  not  sure  to  make  them  known  to 
the  world  ?  Do  not  the  necessities  of  our  position  in  life 
require  that  they  should  be  known  ?  Is  it  not  then 
perfectly  fair  and  reasonable,  that  Christ  should  still 
proclaim  by  the  ministry  of  His  word  :  "  Whosoever 
shall  confess  me  before  men,  him  will  I  confess  also 
before  my  Father  which  is  in  heaven.  But  whosoever 
denieth  me  before  men,  him  will  I  also  deny  before  my 
Father  which  is  in  heaven  "  ?  This  duty  is  placed  in  a 
clear  light  by  the  Apostle  with  regard  to  our  salvation: 
"  If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus, 
and  shalt  believe  in  thine  heart  that  God  raised  him 
from  the  dead,  thou  shalt  be  saved.  For  with  the  heart 
man  believeth  unto  righteousness,  and  with  the  mouth 
confession  is  made  unto  salvation."  To  both  joined 
together  is  the  promise  of  salvation  attached,  and  no 
matter  what  we  may  say  about  confession  saving  no- 
body, there  is  the  record,  so  plain  that  it  requires  an 
effort  to  misunderstand  it.  Our  Lord  has  constituted 
our  condition  on  earth  a  social  one.  We  are  united  by 
a  thousand  ties  of  affection  and  interest.  Intercommu- 
nion is  the  necessity  of  men  in  all  relations  of  society. 

Now  this  social  position  is  advantageous  to  the  pro- 
gress of  piety  and  the  glory  of  Christ.  Each  one  has  an 
opportunity  of  promoting  his  Master's  interest,  by  mak- 
ing the  influence  he  possesses  exert  a  bearing  on  His 
cause.     This   is  doubtless  one  reason  why  a  public  pro- 


RECEPTION    OF    CHUIST    DEFECTIVE.  3  7'.> 

fession  of  our  faith,  a  public  recognition  of  Christ  is 
required  ;  nay,  emphatically  demanded,  as  necessary  to 
His  recognition  of  us  before  God.  This  profession  is 
not  one  formal  act  in  order  to  visible  church-member- 
ship, but  it  is  a  continuous  habit  by  which  we  are  daily 
made  known  to  the  world  as  His  disciples.  But  how 
many  thousands  fail  to  make  a  declaration  of  their 
faith  boldly  before  the  world?  I  refer  not  now  to 
those  who  neglect  membership  in  the  Church  of  Christ, 
for  as  far  as  their  hearts  correspond  with  their  practice, 
they  seem  to  deny  the  Lord  that  bought  them,  and  by 
their  guilty  omission  are  hazarding  all  upon  an  opinion 
in  conflict  with  His  decision.  But  I  refer  to  a  thousand 
others  who  exist  in  full  communion  with  the  Church, 
but  live  in  full  communion  with  the  world.  They  have 
opportunities  of  saying  something,  devising  something, 
doing  something  to  aid  the  cause  of  Christ  and  His 
Church  ;  but  if  censures  are  to  be  incurred,  if  interests 
are  to  be  imperiled,  if  popularity  must  be  lost  by 
embracing  these  opportunities,  they  choose  to  let  them 
go  by  ;  they  will  either  shout  "  Hosanna  to  the  Son 
of  David,"  or  join  in  the  cry  for  crucifixion,  according 
to  the  company  they  may  be  in,  or  the  circumstances 
surrounding  them.  This  is  a  melancholy  fact,  and  calls 
for  particular  notice.  How  often  have  we  failed  to 
honor  Christ  before  the  multitude?  How  often  have 
we  shrunk  from  introducing  a  topic  by  which  the  Sa- 
viour might  be  honored  ?  How  often  have  we  heard  in 
silence  the  blasphemy  of  sinners  ?  How  often  have  we 
failed  to  vindicate  the  name  of  Jesus,  when  reviled  and 
abused  ;  to  speak  when  the  Sabbath  of  the  Lor<l  was 
desecrated,  to  express  abhorrence  when  the  Holy  Bible 
was  insulted,  and  the  name  of  the  Lord  Jesus  profanely 


;^80  RECEPTION    OF    CHRIST    DEPECTIVK. 

dishonored  by  the  ungodly  and  the  profligate '?  Do 
such  omissions  prove  the  loyalty  of  our  love  ?  Do  they 
speak  well  for  our  fidelity  ?  Is  this  failure  to  act,  all 
the  same  as  to  act  out  faith  in  the  testimony  of  Jesus  ? 
Do  we  not,  for  the  time  being,  reject  Him  every  mo- 
ment when  we  do  not  adhere  to  our  duty  whenever  it 
calls  for  our  testimony  in  His  behalf  ? 

By  our  profession  we  say,  "the  love  of  Christ  con- 
straineth  us."  But  when  we  fail  to  speak  a  word  for 
Him  that  on  a  favorable  opportunity  might  be  spoken, 
and  so  conduce  to  the  recovery  of  a  soul  dead  in  sin, 
which  tells  the  truth,  the  profession  or  the  failure?  If 
we  are  the  salt  of  the  earth,  why  have  we  not  diffused 
our  savor  ?  If  we  are  a  city  set  on  a  hill,  why  are  we 
so  inconspicuous  ?  If  we  are  lights  of  the  world,  why 
shine  so  dimly  ?  If  we  have  received  the  testimony  of 
Jesus,  why  does  not  our  faith  gain  victories  over  the 
world  ?  Who  of  all  our  acquaintances  take  knowledge 
from  our  lives  that  we  have  been  with  Jesus  ?  Other 
professors  expected  more  from  us,  and  we  have  dis- 
heartened them  ;  worldlings  expected  more  from  us, 
and  we  have  hardened  them  ;  the  Master  requires  more 
from  us,  and  we  have  robbed  Him  of  His  due. 

For  our  own  sakes,  let  us  inquire  how  far  the  recogni- 
tion of  Christ  before  the  world  is  an  essential  work  of  our 
faith,  and  whether  our  omissions  in  this  respect  do  not 
declare  its  defective  character.  It  is  true,  we  may  err 
in  another  extreme.  We  may  place  all  our  religion  in 
public  duty,  public  usefulness,  public  demonstrations  of 
zeal,  public  vociferations  in  the  praise  of  Christ,  while 
the  heart  is  unconscious  of  that  humble  penitence, 
brokenness  of  spirit,  and  loving  lowly  faith,  by  which 
privately  our  religion  is    purified   from    its    dross;  but 


RECEPTION    OF    CIIKIST    DEFECTIVE.  881 

ought  not  the  inward  acknowledgment  of  the  soul 
prompt  us  to  an  open  public  recognition  of  Christ  every 
day  before  the  world,  so  that  men  shall  know  what  we 
are,  without  being  told  ?  Let  it  never  be  supposed  that 
we  have  fully  received  Christ,  if  our  reception  of  Him 
never  impels  us  to  seek  His  glory  in  the  world.  Indif- 
ference to  His  cause  and  honor  is  quite  enough  to  make 
the  world  believe  that  all  our  profession  is  a  sham. 
Should  we  not  ever  avoid  being  the  occasion  of  such 
an  impression  ?  Believing  with  all  our  hearts,  should 
be  followed  by  acting  with  all  our  might  in  the  way  of 
Christian  privilege  and  duty.  How  can  it  be  otherwise 
if  we  so  believe  ?  What  can  we  desire  but  that  His 
attractions  may  draw  all  men  unto  Him  *?  What  should 
engross  our  zeal  more  than  the  prosperity  of  His 
Church  ?  Thus  is  the  reception  of  Christ  connected 
in  our  hearts  with  a  loving  zealous  regard  to  the  inter- 
ests of  His  Church,  And  if  it  be  otherwise,  what  do 
we  mean  when  we  sing  : 

"  For  her  my  tears  shall  fall, 
For  her  my  prayers  ascend, 
To  her  my  cares  and  toils  be  given 
Till  toils  and  cares  shall  end." 

Ah,  the  question  needs  no  reply.  Such  language 
attuned  to  any  melody  by  the  voice  of  a  lukewarm 
professor,  is  the  utterance  of  insult  to  God. 

In  the  conclusion  of  our  subject,  we  can  say  nothing 
more  for  the  manifestation  of  its  importance  ;  but  we 
have  something  to  say  with  regard  to  our  own  agency 
and  responsibility. 

Let  sinners  think  of  the  pain  of  that  disappointment 
we  shall  experience,  if  at  last  we  should  discover  the- 


382  RECEPTION    OF    CHKIST    DEFECTIVE. 

sad  mistake,  that  instead  of  having  received  the  testi- 
mony of  Jesus,  we  were  desjtisers  and  rejecters  of  His 
person.  Can  there  be  a  greater  sin  on  earth  V  Provi- 
sion is  made  by  Him  for  all  other  sins,  but  who  shall 
make  an  atonement  for  this  ?  Let  sinners  remember 
that  in  the  rejection  of  the  gospel  they  put  the  greatest 
possible  indignity  upon  Christ,  for  it  is  the  rejection  of 
a  system  hi  the  device  of  which  divine  wisdom,  equity 
love  and  mercy  are  conspicuous  ;  a  system  extraordin- 
aiy  in  its  nature,  and  contrived  for  an  extraordinary 
purpose  ;  a  system  involving  humiliation  and  shame, 
agony  and  death  to  the  Son  of  God,  that  they  might 
be  delivered  from  hell,  and  taken  to  heaven  ;  a  system 
therefore  requiring  authentication  by  the  most  extraor- 
dinary evidence  of  miracle  and  px'ophecy  with  all  other 
available  testimony,  so  full  and  convincing,  that  none 
might  be  unfortunately  mistaken  in  their  reliance  upon 
it.  It  is  thus  proved  to  be  the  only  system  adapted  to 
recover  them  from  their  guilty  and  fallen  state. 

What,  then,  if  after  all,  we  should  be  found  wanting 
in  the  matter  of  our  reception  of  Christ  ?  O,  what  im- 
precations are  those  which  the  self-deceived  and  the 
self-ruined  in  the  world  of  woe  heap  upon  themselves, 
when  from  the  ease  of  self-indulgence  and  indifference, 
they  wake  up  amid  the  torments  of  remorse!  Should 
we  not  be  cautious,  lest  hope  itself  indiscreetly  and 
unwarrantably  indulged,  precipitate  us  more  awfully 
into  the  condition  of  the  ahnost  saved,  but  finally  lost  ? 

And  let  Christians  remember  that  when  we  reflect 
upon  its  contrivance,  nothing  short  of  omniscience  can 
account  for  it  ;  when  we  think  of  its  comprehensive- 
ness, nothing  >)ut  omnipotence  could  make  it  so  capable 
of  universal  adaptation  to  human  woes  ;  and  when  we 


RECEPTION    OF    CHRIST    DEFKCTIVK.  8H:3 

see  the  method  of  its  jtersonal  ajjplication  throughout 
the  world,  nothing  but  omnipresence  can  explain  it. 
(),  what  a  ])reciou8  hope  is  that  w^hich  we  build  upon  this 
foundation  ?  It  affords  us  a  consolation  unecpxalled  by- 
all  the  proffered  comforts  in  the  world,  and  a  power  of 
sustentation  that  bears  up  the  soul  on  eagle's  wings 
above  the  foul  exhalations  of  this  polluted  earth.  What 
would  the  poorest  of  God's  people  take  in  exchange  for 
the  privileges  and  the  prospects  it  affords  them  ?  Hu- 
man life  is  not  to  be  thought  of,  when  persecution 
demands  the  surrender  of  one  or  the  other.  Let  the 
tires  of  martyrdom  explain  the  priceless  value  that 
millions  have  put  upon  it,  w^hen  "  they  counted  their 
lives  not  dear  to  them  "  for  its  sake. 

How  interesting  is  the  spirit  of  that  Christian  who 
receives  the  gospel,  and  the  Saviour  of  whom  it  testi- 
fies, with  unquestioning  confidence.  His  faith  is  a  living 
thing,  a  moving  power  of  an  inward  spring  never  losing 
its  elasticity.  He  receives  the  Christian  doctrine  with 
an  understanding  heart,  in  all  its  extent,  no  matter 
what  difficulties  he  may  encounter.  He  makes,  not  only 
willingly  but  thankfully,  a  total  surrender  of  all  he  has 
to  his  Lord  and  Master,  who  is  the  supreme  object  of 
interest  within  the  exercise  of  his  affections,  and  it  is 
his  greatest  regret  that  he  can  do  no  more. 

O,  what  a  sad  thought  that  we  ourselves,  who  are 
indebted  to  Christ  for  all  our  present  comfort  and  our 
hopes,  have  dishonored  Him  before  the  world  ;  that  we 
have  countenanced  despisers  in  the  contempt  of  Him  ; 
that  we  have  shown  any  indifference  to  the  glory  of 
His  name  ;  that  we  have  betrayed  an  ignoble  shame  in 
the  espousal  of  His  cause,  afraid  to  encounter  the  stupid 
jeers  of  a  scoffing  world.     And  O,  how  admirable  that 


384  RECEPTION    OF    CHRIST    LIJEFECTIVE. 

Spirit  which  serenely  endures  anything  for  the  sake  of 
Christ  !  How  we  stand  with  awe  before  the  names  of 
the  martyrs  of  Jesus  !  O,  such  a  faith  as  theirs  shall 
receive  an  honorable  reward,  and  they  whom  it  has 
actuated  shall  be  crowned  with  the  greater  glory  when 
the  angels  of  God  shall  point  them  out  by  saying  : 
"  These  are  they  which  came  out  of  great  tribulation, 
and  have  washed  their  robes,  and  made  them  white  in 
the  blood  of  the  Lamb." 


Wherefore,  amid  all  our  opj^ortunities  by  the  preach- 
ing of  the  gospel,  let  us  endeavor  to  become  enlight- 
ened, enlarged  and  confirmed  in  our  faith.  By  what 
means  can  we  more  suitably  honor,  receive,  appreciate, 
and  profit  by  the  testimony  of  Jesus  ?  No  longer  let 
us  insult  His  veracity  by  a  faith  so  feeble  faint  and 
superficial.  No  longer  let  us  revile  the  system  of  grace 
by  a  faith  so  inanimate,  by  ingratitude  so  ignoble.  If 
our  faith  be  suitable  to  the  thing  believed,  it  will  be 
all-controlling  ;  if  it  be  weak,  let  it  be  nourished, 
strengthened  and  made  more  comprehensive  by  the 
prayerful  study  of  divine  truth;  and  thus  shall  we  be 
led,  in  the  spirit  of  obedience,  to  know  of  the  doctrine 
and  to  rejoice  in  the  liberty  of  the  sons  of  God.  This 
faith  removes  in  part  the  veil  that  intercepts  our  views 
of  the  heavenly  inheritance.  It  is  true  "  We  see  through 
a  glass  darkly,"  yet  we  see  enough  to  cheer  us  onward 
in  our  blessed  path,  which  "  shines  more  and  more  unto 
the  perfect  day,"  Faith  on  Christ  is  the  sou^s  resting 
on  an  everlasting  rock.  It  is  "  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen."  Believ- 
ing, we   rejoice  in  hope  of  the  glory  of  God  ;  and  we 


RKCEPTION    OF    CHRIST    DP:FKCTIVE.  385 

have  the  divine  testimony  that  this  hope  "  maketh  not 
ashamed." 

Now,  is  it  not  true,  that  "  He  does  not  many  mighty 
works  here  because  of  o^rr  unbelief  ?  "  Were  we  more 
united  in  our  common  faith — I  mean,  more  earnest  in 
unitedly  expressing  it  before  the  world,  would  it  not  be 
followed  by  a  more  marked  presence  of  the  Holy 
Spirit  ?  Them  that  honor  God,  He  will  honor  ;  but  if 
we  dishonor  Him  in  this  matter,  can  we  expect  that  He 
will  do  many  mighty  works  of  regenerating  grace 
among  us  ?  Let  us  therefore  repent  of  our  inadequate 
reception  of  the  testimony  of  Jesus,  for  this  is  failure 
in  faith.  Let  us  consider  the  infinite  importance  of  the 
subjects  of  our  faith,  and  the  infinite  reliableness  of  the 
testimony  by  which  they  are  commended  to  our  hearts, 
since  upon  this  will  dej^end  the  bestowment  of  the 
Spirit  for  the  conversion  of  souls.  God  grant  us  that 
increase  of  faith  we  so  much  need,  and  then  the  mighty 
works  we  so  much  desire  to  see  in  the  recovery  of  lost 
sinners  to  the  enjoyment  and  comfort  of  His  salvation, 
shall  cause  us  to  exult  in  the  Divine  remembrance  of 
our  low  estate.  O  Lord,  send  prosperity,  and  glorify 
thine  own  name.     Amen. 


THE  SECULAR  AND  POLITICAL 
REIGN  OF  CHRIST. 

Luke  1  :  33.   "  He  shall  reign  over  the  house  op  Jacob 

FOREVER,  AND  OF  HiS  KINGDOM  THERE  SHALL  BE  NO  END." 

All  who  acknowledge  Jesus  Christ  as  their  Master 
are  ready  to  concede  that  He  has  a  kingdom  in  the  world. 
They  receive  him  as  the  founder  of  an  empire  in  Avhich 
His  subjects  are  intimately  associated,  instructed,  and 
ruled,  and  trained  for  everlasting  happiness.  His  reli- 
gion was  intended  to  be  a  social  religion,  uniting  His 
people  in  the  closest  harmony,  interest  and  co-opera- 
tion. They  form  a'  combination  of  men,  who  are  mem- 
bers of  the  body  of  Christ;  living  stones  of  one 
spiritual  temple,  edifying  one  another  in  the  faith;  and 
brethi-en  of  one  holy  spiritual  family. 

It  is  wrong  to  view  Christianity  merely  as  a  revelation 
of  certain  truths  to  be  believed,  and  certain  general 
moral  precepts  to  be  obeyed.  It  is  not  a  mere  system 
of  doctrine  and  rules,  to  be  embraced  by  every  one  for 
individual  interest,  irrespective  of  the  interests  of 
others  ;  but  it  is  a  social  system,  binding  every  believer 
in  the  most  sacred  ties  of  amity  to  all  his  brethren,  and 
consolidating  the  whole  brotherhood  into  a  most  pre- 
cious union  with  their  Lord  and  Master. 

As  man  is  a  social  being  whose  propensities  incline 


388      THK  SKCULAR  AND  POLITICAL  REIGN  OF  CHRIST. 

him  to  associate  with  his  fellows  in  all  the  common 
relations  of  life,  so  in  the  Kingdom  of  Christ,  there  is 
among  its  subjects  holy  communion  of  one  with  another. 
As  the  consolations  of  every  day  are  derived  from 
mutual  sympathy  and  kindness,  so  Christ  has  ordained 
a  bond  of  connection  securing  to  His  followers  the 
love  and  help  of  their  brethren,  that  the  whole  body 
may  be  thus  edified  together.  As  seclusion  from  all 
the  endearments  of  social  intercourse  would  be  a  most 
uncomfortable  privation,  if  not  an  intolerable  doom, 
our  Lord  and  Master  has  appointed  for  us  a  social  career 
which  relieves  us  from  such  wretchedness  and  supplies 
to  us  sympathy  and  endearments  of  the  most  valuable 
kind,  to  smooth  our  passage  through  this  woeful  world, 
and  sweeten  the  happiness  of  our  everlasting  state. 
This  system  of  combination,  securing  to  us  these  excel- 
lent provisions,  we  denominate  the  Kingdom  of  Jesus 
Christ.  And  while  this  view  of  the  subject  relates  to 
ecclesiastical  administration  mainly,  I  think  we  do  not  do 
justice  to  it  unless  we  take  into  this  view  the  political 
form  and  visible  operations  of  it  in  the  world.  We 
should  therefore  consider  the  Kingdom  of  Christ  in  a 
more  enlarged  sense  as  suggested  by  the  text,  and  look 
at  it  as  embracing  the  whole  sovereignty  of  Christ. 
Its  conrprehensiveyiess  is  my  theme,  as  yet  to  embrace 
spiritual,  political  and  ecclesiastical  forms  in  one  civil 
administration  over  the  world.  In  order  to  establish 
this  view,  we  shall 

I.  Present  two  general  observations  as  preliminary* 
to  the  argument  to  be  subsequently  adduced  : 

1.  That  we  are  apt  to  narrow  doAvn  our  understand- 
ing of  the  Sciiptures  to  the  measure  of  some  precon- 


The  secular  and  political  reigx  of  ourist.     ']H9 

ceivecl  opinion  transmitted  as  the  basis  of  an  hereditary 
faith,  is  obviously  true.  Hence,  because  it  is  said  in 
John  18:  37,  "My  kingdom  is  not  of  this  world;" 
and  in  Luke  17  :  20,  "The  kingdom  of  God  conieth 
not  with  observation;''  "The  kingdom  of  God  is  Avithin 
you;"  many  have  inferred  that  it  has  nothing  to  do 
with  secular  governments,  and  will  never  interfere  with 
political  organizations  ;  that  there  will  always  be  dis- 
tinct political  and  ecclesiastical  administrations,  co-ordi- 
nate but  sej)arate  and  independent  ;  or  two  co-ordinate 
governments,  an  imperium  in  imperio.  This  would 
suit  the  spirit  of  certain  men  who  seem  to  be  afraid  of 
any  union  in  any  particular  between  Church  and  State. 
Others  there  are,  who  are  indignant  at  the  idea,  that 
when  Christ  shall  rule  upon  the  earth,  all  nations  will 
be  put  under  subjection  to  the  Bible,  as  the  standard 
of  law,  morals  and  popular  virtue,  by  which  human 
society  must  be  governed,  and  all  the  interests  of  men 
regulated.  They  imagine  that  if  there  be  but  one  gov- 
ernment over  the  earth,  and  that  kingdom  be  a  theoc- 
racy, men  would  lose  all  their  political  rights,  and  all 
their  dear-bought  liberties,  and  be  placed  under  a  reli- 
gious despotism,  of  all  things  the  most  intolerable;  and 
therefore  rejecting  every  other,  they  would  defend  the 
strict  construction  of  the  words  :  "  My  kingdom  is  not 
of  this  world."  But  this  passage,  I  contend,  does  not 
mean  that  there  will  always  be  a  political  government 
among  men,  independent  of  the  Mediator's  Kingdom. 
It  only  signifies  that  the  Empire  of  Christ  does  not 
derive  its  constitution  or  principles  or  maxims  tVom 
the  world.  It  never  will  authorize  slavery,  persecu- 
tion, war,  nor  tyranny,  as  secular  governments  noAV  do. 
It  is  a  kingdom  in  the  world,  over  the  world,  through 


390      THE  SECULAR  AND  POLITICAL  REIGN  OF  CHRIST. 

the  world;  but  it  has  not  the  spirit  of  this  world.  It 
was  not  formed  after  this  world,  or  by  this  world,  or 
under  the  influence  of  this  world  ;  otherwise  his  ser- 
vants would  flght,  and  persecute  and  tyrannize.  Not- 
withstanding all  this,  it  embraces  the  earth  and  was 
intended  to  absorb  all  other  governments,  secular, 
political,  ecclesiastical,  monarchial,  republican,  or  what- 
ever you  please  to  call  them.  I  mean  their  present 
forms  will  all  be  abolished  and  everything  authoritative 
embraced  within  the  holy  government  of  Jesus  Christ 
over  mankind. 

2.  There  are  various  forms,  dispensations,  and  modifi- 
cations, under  which  Christ's  government  has  been 
already  exercised  in  the  world.  Let  it  be  first  obsei'ved 
that  the  "  Son  of  God "  had  the  royal  ajipointment 
from  everlasting.  He  holds  it  by  delegation  from  His 
Eternal  F'ather.  In  "  the  counsel  of  peace  between 
them  both,"  it  was  ordained  that  in  consequence  of 
His  Mediatorial  humiliation  as  a  sacrifice  for  sinners. 
He  should  be  Ruler  of  the  world,  as  far  at  least  as  the 
work  of  redemption  should  require  it.  Therefore  He . 
said  to  His  disciples  :  "  I  appoint  unto  you  a  king- 
dom, as  my  Father  hath  appointed  unto  me."  This  was 
a  matter  of  early  revelation.  Thus  in  Ps.  2  :  6,  God 
says  :  "  I  have  set  my  king  upon  my  holy  hill  of  Zion." 
8th  V.  :  "I  shall  give  thee  the  heathen  for  thine  inher- 
itance, and  the  uttermost  parts  of  the  earth  for  thy 
possession.  Thou  shalt  break  them  with  a  rod  of  iron; 
thow  shalt  dash  them  in  pieces,  like  a  potter's  vessel." 
Is.  9:  6,  7:  "His  name  shall  be  called  Wonderful, 
Counsellor,  The  Mighty  God,  The  Everlasting  Father, 
The  Prince  of  Peace.  Of  the  increase  of  His  govern- 
ment and  peace  there  shall  be  no  end,  upon   the  throne 


THK  SECIJLAU  AND  POLITICAL   RKIGX  OF  (HKIST.      .{01 

of  Diivid,  and  upon  his  kingdom,  to  order  it,  and  to 
establish  it  with  judgment  and  with  justice  from  hence- 
forth even  forever."  And  in  the  later  revelation,  it  is 
most  distinctly  declared  :  "  God  hath  highly  exalted 
him  and  given  him  a  name  which  is  above  every  name; 
that  at  the  name  of  Jesus  every  knee  should  bow  of 
those  in  Heaven,  and  things  in  earth,  and  things  under 
the  earth.''  Christ  said  for  the  encouragement  of  His 
chosen  witnesses:  "All  power  is  given  unto  me  in 
heaven  and  iu  earth."  Thus  from  the  beginning  He 
was  the  officla/  Governor  of  the  wliole  world.  Though 
all  mankind  have  not  submitted  to  His  sway,  nor  been 
.subdued  by  His  ])ower.  He  is  the  rightful  Proprietor, 
Kuler  and  Potentate  of  the  whole  world. 

He  intimated  His  right  and  designs  at  an  early  period 
when  He  declared,  that  "  the  seed  of  the  woman  should 
bruise  the  serj^ent's  head  ; "  when  he  ai)peared  to  Abra- 
ham on  the  plains  of  Sodom  ;  when  He  constituted 
Moses  His  lawgiver,  and  chose  Israel  for  His  inherit- 
ance ;  when  He  redeemed  Israel  by  power  and  signs, 
and  mighty  wonders;  ^\'hen  in  a  fiery  cloud  he  passed 
before  the  Hebrews  in  the  wilderness;  when  He  exer- 
cised temporal  and  sjiiritual  sovereignty  over  the  thou- 
sands of  Israel;  when  He  anointed  Saul  and  David  and 
Solomon  and  others  as  captains  over  His  inheritance  ; 
when  He  ordained  the  whole  ritual  of  Temple  service, 
with  all  the  oblations  and  sacrifices  and  incense,  and 
whatever  appertained  to  the  Aaronic  priesthood. 

As  King  over  all  the  earth,  he  inflicted  punishments 
on  the  nations  that  persecuted  His  inheritance,  as  the 
Medes,  Persians,  Assyrians;  the  Canaanites,  the  Greeks 
and  Romans.  He  made  them  feel  the  power  of  His 
anger. 


392      THE  SECULAR  AND  POLITICAL  REIGN  OF  CHRIST. 

When  He  became  incarnate,  He  commissioned  His 
servants  to  preach,  "  the  Kingdom  of  Heaven  is  at 
hand."  When  He  was  tried  before  Pihite,  He  acknowl- 
edged Himself  a  king.  The  learned  Jews  had  been 
instructed  by  their  religion  to  expect  Him  as  Messiah, 
the  Anointed  King.  The  tradition  had  gone  abroad 
into  the  pagan  world,  so  that  Herod  and  all  Jerusalem 
not  only  had  been  moved,  but  heathen  philosophers 
inquired  :  "  Where  is  He  that  is  called  King  of  the 
Jews,  for  we  have  seen  His  star  in  the  East,  and  have 
come  to  worship  Him."  Poets  had  learned  to  sing  of 
His  power  : 

"  Around  thy  cradle  pageant  flowers  shall  spring, 
And  the  old  serpent  lose  his  fatal  sting  ; 
Go,  then,  of  race  Divine,  God's  high-born  Son, 
Now  is  the  time  to  wear  thy  immortal  crown. 
From  us  this  day  a  glorious  infant  springs. 
Fated  to  rule  the  race— a  King  of  kings." 

His  sufferings  and  crucifixion,  His  death  and  resur- 
rection. His  splendid  ascension  to  heaven,  to  which  He 
was  escorted  by  thousands  of  angels,  were  but  intended 
to  procure  that  exalted  throne  on  which  He  is  yet  to  rule 
His  vast  domain.  For  a  while  His  splendor  was  eclipsed, 
because  He  was  not  only  a  King,  but  a  priest  upon  His 
throne.  Hitherto  His  dominion  has  been  but  i)artial, 
as  it  is  His  plan  by  slow  gradations  and  improvements 
to  beautify  His  empire.  Slow^  have  His  movements 
been,  that  the  nations  of  the  earth  might  learn  their 
wretchedness  and  misery  without  the  presence  of  their 
King;  but  enough  has  been  done  to  convince  us  all  that 
he  is  the  official,  the  legitimate  Monarch  over  all  the 
world;  and  that  in  due  time  He  will  arise  and  assert 
His  exclusive  jurisdiction  and  proclaim  Himself  the 
Universal  Sovereign  of  all  the  earth. 


THE  SECULAR  AND  POLITICAL  REIGN  OF  (CHRIST.      39M 

II.  This  jiolitical  comprehensiveness  involves  the  idea 
that  all  human  governments,  all  carnal  establishments,  all 
imperfect  institutions  are  to  yield  to  His  control.  Triis 
kingdom  will  be  civil  and  political,  as  Avell  as  spiritual. 

1.  The  Scriptures  represent  His  kingdom  as  one  and 
indivisible,  to  the  exclusion  of  all  human  institutions. 
This  is  plain  from  numerous  prophecies.  Zechariah,  for 
example,  says:  "And  the  Lord  shall  be  King  overall 
the  earth  ;  in  that  day  shall  there  be  one  Lord."  Nor 
are  we  left  in  doubt  as  to  the  nature  of  His  coming, 
for  in  the  previous  context  it  is  said  :  "His  feet  shall 
stand  in  that  day  upon  the  Mount  of  Olives,  which  is 
before  Jerusalem,  on  the  east."  (Zech.  14:  4.)  Timo- 
thy is  thus  exhorted  :  "Keep  this  commandment  with- 
out spot,  unrebukable,  until  the  appearing  of  our  Lord 
Jesus  Christ,  which,  in  His  times  He  shall  show,  who  is 
the  blessed  and  only  Potentate,  the  King  of  kings  and 
Lord  of  lords."  Not  only  so,  but  the  nature  and  local- 
ity of  the  kingdom  is  clearly  pointed  out  by  Dan.  7: 
27 — "  And  the  kingdom  and  dominion  and  the  greatness 
of  the  kingdom  under  the  whole  heaven,  shall  be  given 
to  the  people  of  the  saints  of  the  Most  High,  whose 
kingdom  is  an  everlasting  kingdom,  and  all  dominions 
shall  serve  and  obey  Him."  Many  other  passages 
might  be  quoted  to  show  that  no  earthly  kingdom 
shall  be  permitted  to  interfere  with  Messiah's  reign, 
when  He  comes  in  the  splendor  of  His  power. 

The  inference  we  draw  from  this  is,  that  all  the  king- 
doms of  this  world  must  undergo  such  revolutions  and 
changes,  as  shall  give  room  for  the  Code  of  the  Prince 
of  Peace  ;  that  His  kingdom  will  at  once  supply  all  the 
enactments  which  shall  be  needed — ecclesiastical,  polit- 
ical and  spiritual  ;  that  His  empire,  when  fiilly  estab- 


394      THE  SECULAR  AND  POMTlCAL  REKiX  OF  CHRISt. 

lished,  shall  comprise  everything  necessary  to  control 
us  in  the  way  to  heaven,  and  at  the  same  time  regulate 
the  social  interests,  peace,  liberty  and  protection  of  men 
in  all  the  world.  Messiah's  constitution  will  he  so  far 
ecclesiastical,  as  to  provide  for  every  interest  in  tlie 
Church;  so  far  political,  as  to  regulate  human  conduct 
in  relation  to  society;  and  so  far  spiritual,  as  to  advance 
the  progress  of  men  in  holiness  and  happiness.  Nor 
will  there  be  more  than  one  constitution  or  govern- 
ment, because  there  will  be  no  need  of  divisions  or  sep- 
arate classifications,  for  all  these,  as  they  now  are,  shall 
be  blended  into  one,  and  under  the  same  constitution. 
Church  and  State,  religion  and  politics,  the  spiritual 
and  civil  code,  shall  be  comprehended  in  the  same 
organization  which  shall  extend  its  benefits  and  obliga- 
tions to  all  mankind. 

2.  In  proof  that  all  the  departments  of  government 
throughout  the  world  may  be  comprehended  under  one 
Empire,  and  that  that  empire  will  provide  for  all  polit- 
ical and  ecclesiastical  regulations,  we  refer  you  to  the 
commonwealth  of  ancient  Israel.  That  government 
was  a  theocracy.  God  Himself  originated  and  estab- 
lished it.  We  must  refer  your  attention  to  it,  because 
it  contains  a  type,  a  figure,  a  general  outline  of  Mes- 
siah's empire  in  the  world.  Was  there  ever  a  wiser  or  a 
better  government  ?  It  was  excellent  as  to  their  kings 
and  judges,  who  were  elected  by  the  people,  and  after- 
wards divinely  anointed,  enlightened  and  qualified  for 
duty;  excellent,  as  a  number  of  Prophets  were  Divinely 
anointed  and  endowed,  who  with  the  Levites  every- 
where instructed  the  people  ;  excellent,  as  a  company 
of  priests  were  selected  and  commissioned  to  superin- 
tend the  sacrifices  and  oblations,  and  all  religious  wor- 


THE  SECULAR  AND  POLITIOAL  KEIGX  OF  CHRIST.      395 

ship,  that  thus  the  whole  nation  might  constantly  be 
reminded  of  their  interest  in  the  atonement  of  Christ. 
The  cities  of  refuge,  to  which  the  man-slayer  might 
flee  for  justice  was  a  most  excellent  institution  to  pre- 
vent murder,  to  protect  the  innocent,  and  to  punish  the 
guilty.  The  laws  in  relation  to  idolatry,  slavery,  mar- 
riage, jubilee,  the  day  of  atonement,  and  a  thousand 
other  things  of  importance  in  a  good  government,  were 
all  conceived  with  consummate  wisdom,  and  jTomoted 
the  sjiirit  of  brotherly  love,  and  ensured  security  and 
peace. 

In  some  cases  the  Jewish  law  referred  to  matters 
which  may  appear  to  us  diminutive  and  insignificant, 
yet  the  results  were  exceedingly  important.  The  very 
garments  of  the  priests  were  prescribed  by  law.  None 
might  boil  an  animal  in  its  mother's  milk,  slay  the  dam 
with  her  yoimg,  or  muzzle  the  mouth  of  the  laboring 
ox,  or  wear  a  garment  not  pertaining  to  the  sex,  or  sow 
his  tield  with  a  mixture  of  seeds,  or  plow  with  an  ox 
and  an  ass  yoked  together,  or  treat  a  stranger  unkindly, 
or  force  a  slave  to  return  to  his  master,  or  put  out  his 
money  on  usury  to  a  brother.  The  object  of  all  these 
regulations  and  enactments  was  to  cultivate  kindness, 
decency,  compassion,  decorum,  benevolence,  patriotism, 
and  so  make  universal  manners  a  means  of  universal 
social  happiness. 

O,  when  our  Saviour  shall  come  in  the  power  of  His 
Kingdom,  what  benevolence  and  wisdom  and  care  and 
interest  will  He  discover  in  all  His  institutions,  statutes, 
and  usages,  by  which  He  shall  bind  together  every 
branch  of  His  Kingdom,  as  the  tribes  of  Israel  were 
bound  in  cords  of  amity  and  peace  !  Then  there  will  be 
a  revolution  in   the  governments  of  the  nations.     How 


396      THE  SECULAR  AND  POLITICAL  REIGN  OP  CHRIST, 

many  laws  must  be  erased  from  their  statute-books  as 
irrelevant,  inappropriate,  useless  and  injurious  !  There 
was  one  commonwealth  on  earth,  Divinely  appointed, 
from  which  politicians  in  every  age  have  received 
instructions  ;  one  commonwealth,  which  teaches  us  how 
happy  is  that  people  whose  God  is  the  Lord  ;  one  The- 
ocracy, teaching  us  how  careful  the  Messiah  will  be  to 
abolish  all  useless  legislation,  and  make  all  nations 
happy,  when  He  comes  to  establish  His  blissful  reign, 
with  one  wdse,  benevolent,  comprehensive  and  religious 
constitution  applicable  and  to  be  applied  in  all  its  par- 
ticular provisions  to  the  wants  of  our  race. 

3.  The  nature  of  the  case  seems  to  imply  that  all 
other  governments  must  be  merged  into  Messiah's  uni- 
versal empire.  His  dominion,  of  course,  will  be  the 
most  wise,  benevolent  and  perfect  the  world  ever  saw. 
Shall  it  be  introduced  on  earth,  and  must  not  all  the  im- 
perfect and  useless  and  hurtful  legislation  of  human 
beings  be  abolished  forever  ?  Will  He  who  is  Supreme 
Monarch  of  the  universe  endure  a  rival  legislator  ?  Has 
He  purchased  His  empire,  and  shall  He  not  rule  it  Avith- 
out  competition,  opposition,  or  molestation  from  created 
power?  Shall  He  not  prevent  all  interference  and  col- 
lision between  His  own  dominion  and  the  governments 
that  are  founded  in  usurpation  and  fraud,  ignorance  and 
tyranny  ?  How  can  He  be  supreme  in  the  administra- 
tion of  affairs  except  He  overturn  the  empires  of  the 
world  or  remodel  them  into  conformity  with  His  be- 
nignant spirit  ?  If  He  choose.  He  can  in  a  moment  re- 
duce the  nations  to  willing  and  absolute  obedience.  If 
this  be  not  His  pleasure.  He  can  destroy  every  rival  do- 
minion by  an  army  of  His  chosen  people,  or  by  angels, 
or  reduce  them  to  a  forced  submission.     All    the   world 


THE  SK('LI-AR  AND  POLITICAL  KKIGN  OK  CHRIST.      397 

ill  arms  could  not  withstand  the  breath  of  His  mouth. 
At  any  rate,  He  will  in  His  own  way  place  all  the  na- 
tions of  the  earth  under  a  universal  code  of  salutary 
laws,  bestow  the  spirit  of  His  grace  on  every  upright 
subject,  and  put  an  end  to  the  confusion  and  misery 
Avhich  distract  the  nations  who  know  not  how  to  govern 
themselves.  "  Be  wise,  therefore,  O  ye  kings,  be  in- 
structed, ye  judges  of  the  earth.  Kiss  the  Son,  lest  He 
be  angry,  and  ye  perish  from  the  way,  when  His  wrath 
is  kindled  but  a  little." 

4.  What  favors  the  idea  still  further  that  all  secular 
human  governments  shall  cease,  and  the  dominion  of 
Christ  be  a  political  as  well  as  a  spiritual  em})ire,  is  the 
fact  that  His  exclusive  jurisdiction  will  best  promote 
the  true  spirit  of  freedom,  secure  the  precious  liberties 
of  mankind,  and  establish  the  peace  and  prosperity  of 
the  world.     He  alone  can  do  it. 

Xow,  there  is  great  jealousy  among  the  advocates  of 
freedom,  wdio  dread,  above  all  others,  a  spiritual  despo- 
tism. There  is  a  fear  lest  when  Church  and  State  .be 
united,  the  hope  of  freedom  Avill  be  blasted  forever. 
The  evils  of  the  accursed  Inquisition  are  dreaded,  the 
exaction  of  tithes  and  taxes  which  oppress  the  people 
and  strip  them  of  the  necessaries  and  comforts  of  life  are 
dreaded;  and  that  one  denomination  should  be  dominant 
over  all  others,  monopolizing  the  patronage  of  govern- 
ment, and  binding  all  citizens,  on  pain  of  death,  to  adopt 
a  faith  which  they  cannot  receive,  forcing  them  to  forms 
of  worship  which  the}^  cannot  relish,  and  demanding 
their  money  in  support  of  an  establishment  they  cannot 
approve.  This  fear  is  natural,  since  the  sorrows  of  the 
Christian  portion  of  the  world  have  largely  flown  from 
this  union  of  a  corrupt  church  with  a  corrupt  govern- 
ment.    But  no  such  consequences  are  to  be  apprehended 


398      THE  SECULAR  AND  POLITICAL  EEIGN  OF  CHRIST. 

from  the  reign  of  Messiah.  Just  the  contrary  will  be 
sure  to  follow,  and  the  happy  period  is  anticipated  with 
joy  and  gladness;  for  when  the  petition  shall  be  an- 
swered, "  Thy  kingdom  come,"  then  shall  also  the  cor- 
relative one  be  fulfilled,  "Thy  will  be  done  in  earth,  as 
it  is  in  Heaven."  Rational  liberty  will  be  firmly  estab- 
lished in  every  region ;  not,  indeed,  that  liberty  which  im- 
plies a  right  to  rebel  and  disorganize  and  destroy,  not  that 
licentiousness  which  contravenes  law  and  order,  and  is  an 
enemy  to  the  best  interests  of  society;  but  such  liberty 
will  be  guaranteed  as  will  permit  a  man  to  enjoy  the  fruit 
of  all  his  labors,  the  possession  of  all  his  estate,  and  the 
freedom  of  worshiping  God  according  to  his  conscience 
thoroughly  enlightened  by  the  instructions  of  the  Prince 
of  Peace. 

Errors  in  judgment  will  then  be  corrected  by  the 
Lord's  prophets,  prejudices  removed  by  kind  exhor- 
tation, and  the  hearts  of  men  will  all  be  touched  by 
the  gentle  persuasions  of  the  Spirit  of  Grace.  All 
shall  be  endowed  with  a  teachable  disposition,  and  all 
so  taught  of  the  Lord,  as  to  love,  approve  and  relish  the 
Divine  administration.  A  thousand  subordinate  gover- 
nors, enlightened  or  inspired  by  Christ,  may  be  the  min- 
isters of  His  blessed  will.  Many  "  saviors  shall  come 
up  on  Mount  Zion — and  the  kingdom  shall  be  the  Lord's." 
Obad.  21.  Why  may  not  the  people  themselves,  being 
enlightened  by  the  Spirit  to  discern  the  requirements  of 
duty,  be  invested  with  the  elective  franchise  in  the  choice 
of  their  own  governors,  heads  of  thousands,  of  hun- 
dreds, of  fifties,  of  tens,  whom  the  Prince  will  especially 
qualify  for  office  ?  Surely,  in  the  Republic  of  Israel, 
which  was  the  commonwealth  of  Heaven,  a  theocracy 
over  which  the  Almighty  Himself  presided,  there  was 
the  elective  franchise  ;  and  the  people  themselves  eleva- 


THE  SECULAR   AND  POLITICAL  KEUiN   OF  CHRIST,      39'.) 

ted  to  office  and  authority  kings  and  princes,  whom  God 
anointed  with  the  spirit  of  grace  and  wisdom  ?  What 
though  the  officers  in  Christ's  dominion  be  denominated 
kings  or  princes,  presidents  or  governors,  emperors  or 
judges,  ])rime  ministers  or  chancellors,  if  they  be  an- 
ointed by  God,  and  thus  qualified  to  rule,  and  worthy 
of  all  confidence?  What  though  we  be  bound  by  the 
strictest  spiritual  laws  for  the  prevention  of  disorder, 
for  the  establishment  of  harmony,  and  the  hindrance  of 
social  trouble  ?  What,  if  any  should  remain  disobedient 
or  rebellious,  and  they  should  experience  the  certain  in- 
fliction of  punishment,  what  reason  will  there  be  for 
complaint  ?  The  rights  of  all  will  be  regarded,  and  all 
things  will  be  ordered  and  done  for  the  promotion  of 
universal  prosperity  and  happiness.  Thousands,  no 
doubt,  in  the  present  day  would  rather  choose  a  gov- 
ernment in  which  no  obligations  should  bind  them,  no 
penalty  restrain  them,  no  punishment  exasperate  them  ; 
but  such  a  government  would  be  no  government  at  all ; 
instead,  it  would  be  a  state  of  anarchy  worse  than 
desi)Otism  ;  a  state  of  the  world  emblematic  of  the 
misery  of  hell. 

Ah  !  let  not  wicked  men  suppose  that  they  are  now 
exempt  from  Messiah's  jurisdiction.  They  may  imagine 
that  if  they  obey  externally  the  laws  of  their  country, 
no  more  is  required;  that  as  to  religious  duty,  it  belongs 
to  their  choice  either  to  obey  or  disobey;  that  they  are 
no  further  responsible  than  obedience  to  human  law  re- 
quires. They  are  mistaken,  and  the  mistake  is  a  dread- 
ful one,  because  it  leads  to  terrible  consequences.  This 
moment  they  are  under  the  dominion  of  Bible  law, 
under  the  obligation  of  allegiance  to  Messiah,  who  has 
an  all-controlling  power  in  Heaven  and  earth.  They  are 
under  moral  and  evangelical  obligation  as  much  and  as 


400      THE  SECULAR  AND  POLITICAL  REIGN  OF  CHRIST. 

Strongly  as  they  ever  can  or  shall  be.  Why,  then, 
should  they  aim  at  greater  privileges  and  greater  ex- 
emption from  the  sovereign  control  of  the  Messiah? 
What  are  the  secular  laws  of  our  country  compared 
with  His  laws  of  universal  adaptation  to  the  moral,  spir- 
itual and  social  well-being  of  man '?  Human  laws  are 
changeable,  sometimes  injurious,  oftener  inefficient,  the 
sport  of  wickedness.  Every  dominant  faction  in  suc- 
cession approves  or  condemns,  modifies  or  repeals,  ac- 
cording to  its  humor;  but  3Iessiah's  laws  are  invariable, 
unrepealable,  because  infinitely  just,  authoritative  and 
beneficent.  In  the  millennial  day  they  shall  be  delight- 
fully obeyed,  and  insure  peace  and  comfort  in  every  por- 
tion of  His  emjnre.  No ;  let  none  imagine  that  freedom  in 
that  day  will  consist  in  exemption  from  law.  Tlje  glory 
of  that  day  will  be  the  universal  prevalence  of  an  obe- 
dient spirit  bowing  in  joyful  submission  to  His  laws 
and  in  loving  homage  to  the  King  of  kings.  Let  no 
one  imagine  that  when  secular  governments  established 
by  men  have  come  to  an  end,  there  will  be  no  authority 
to  bind  society;  for  Jesus  Christ  Himself  will  be  the 
Supreme  Governor,  who  will  take  all  secular  power  into 
His  own  hands,  and  by  His^  spirit  create  in  the  hearts 
of  all  men  subordination,  in  the  allotments  of  all  men 
prosperity,  in  the  social  interests  of  all  men  happiness 
and  peace. 

5.  Jesus  Christ  has  already  by  His  word  introduced 
a  secular  code  for  the  government  of  His  empire.  In 
that  word  we  find  His  laws  for  civil  government  inter- 
mingled with  those  which  regulate  our  moral  and  spirit- 
ual duties.  He  has  ordained  institutions  and  ordinances 
which  in  their  proper  observance  shall  fit  us  for  citizen- 
ship in  His  Kingdom,  and  has  prescribed  political  laws, 
which  in  their  proper  observance,  shall  make  us   better 


THE  SECULAU  AND  I'OLITKJAL  KEIGN    OF  CHKIS'l'.      4()1 

subjects  tliau  huniHii  legislatiou  can  produce  among  the 
masses  of  any  government  on  earth.  He  has  promulged 
them  in  advance,  to  sliow  us  what  shall  be  the  nature  of 
His  Kingdom  under  an  administration  that  shall  bring 
all  men  under  the  sweet  control  of  love  to  God  and 
man,  so  that  nothing  shall  hurt  or  destroy.  In  short, 
the  moral  law  shall  regulate  civil  and  social  rights.  Is 
it  not  this  which  now  underlies  all  human  legislation  re- 
lating to  all  sorts  of  crimes  '?  Are  we  not  already  bound 
by  this  wonderful  code,  whose  spirit  is  the  civilizing  ele- 
ment that  elevates,  improves,  and  advances  every  Chris- 
tianized community  V  He  has  permitted  human  govern- 
ments to  carry  out  these  laws  in  their  own  way,  but  the 
supreme  authority  is  in  His  own  hands.  Men  cannot 
administer  them  any  farther  than  the  regulation  of  out- 
ward human  conduct  is  concerned.  "The  powers  that 
be"  are  ordained  of  God  to  rule  in  His  stead  until  the 
appointed  time  of  His  appearing.  '^Pheir  ministry,  at 
the  best,  can  only  be  i)artial,  feeble,  inconstant,  incon- 
sistent, and  attended  with  confusion;  but  when  He  shall 
assume  the  control  of  the  world,  it  will  be  the  control  of 
human  hearts  as  well  as  human  hands.  His  right  is  al- 
ready established.  He  owns  this  world  and  the  fullness 
thereof;  and  for  all  its  present  mismanagement,  corrupt 
politicians  shall  be  held  to  a  strict  account.  Kings  and 
princes,  who  reign  by  His  indulgence,  are  at  His  dis- 
posal. He  puts  down  one  and  sets  up  another,  at  His 
pleasure,  for  all  circumstances  and  combinations  of  them 
are  in  His  own  hands.  At  last  He  will  dethrone  the 
rulers  of  the  world  of  every  kind,  and  establish  anew 
dispensation,  elevating  to  secular  authority  under  Him- 
self kings  who  shall  be  nursing  fathers,  and  queens  who 
shall  be  nursing  mothers  to  His  people. 

6.  His  present  spiritual  reign,  whereby  he  controls  by 


402      THE  SK(  ULAU  AXD  PoLITICAl,   IJKiaX  OF  CHRIST. 

a  sanctifying  influence  all  His  people,  is  introductory  to 
the  full  establishment  of  His  secular  kingdom  "  under 
the  whole  heaven.'''  The  triumphs  of  the  gosjjel,  wher- 
ever it  has  gone,  the  barriers,  now  broken  down,  which 
have  hitherto  hindered  its  progress,  the  revolutions  and 
commotions  of  empires  and  states,  ending  favorably  to 
its  publication  to  all  people,  are  full  of  encourageipent 
to  the  long  indulged  expectations  that  the  whole  earth 
shall  soon  be  covered  with  the  glory  of  His  empire. 
Never  before  have  such  openings  been  made  for  the  en- 
trance of  the  gospel  into  the  pagan  world,  and  never 
before  have  such  o])portunities  been  afforded  in  Provi- 
dence for  the  activity  of  the  Church  in  her  missionary 
work.  Therefore,  while  the  princes  of  the  earth  are 
tolerated  for  a  while  longer,  let  them  be  careful  how 
they  stretch  forth  their  hands  against  the  arm  of  the 
mighty  Prince  of  Peace.  They  have  not  the  supreme 
control;  Messiah  has  not  abandoned  His  rights.  He  as- 
serts His  own  authority,  and  will  infallibly  show  His 
]>ower  to  maintain  it. 

7.  Nor  will  Prince  Messiah  stop  to  assert  His  claims 
till  He  personally  return  to  our  earth  in  a  glorious  man- 
ifestation of  His  power,  opening  the  dawn  of  the  mil- 
lennial day.  We  expect,  indeed,  that  the  usurpations  of 
"the  god  of  this  world  "  will  be  sustained  as  long  as  the 
principalities  of  hell  can  resist.  We  expect  that  wars 
and  devastations  shall  yet  for  awhile  continue,  and  per- 
haps become  more  widely  destructive,  as  this  dispensa- 
tion draws  to  its  close;  for  the  devil  will  rage  with 
greater  fury,  knowing  that  his  time  is  short  ;  but  chris- 
tians will  combine  for  resistance,  and  the  conflict  will 
be  sharp  and  deadly,  when  at  last  He  shall  come  and 
blow  upon  His  enemies,  and  they  shall  be  scattered  like 
leaves  in  a  whirlx^-ind.      Whether   the  manifestation  of 


THE  SKf^TLAK  AND  POI.ITIf'Al,  REION  OF  CHRIST.      40:'> 

Christ  shall  be  ])ersonal  and  visible,  or  by  an  overpow- 
ering operation  of  His  Spirit,  we  need  not  determine. 
The  language  of  pro))hecy,  however,  is  very  strong. 

''Thus  saith  the  Lord  God  :  Behold,  I  will  take  the 
children  of  Israel  from  among  the  heathen,  whither  they 
be  gone,  and  will  gather  them  on  every  side,  and  bring 
them  into  their  own  land;  and  I  will  make  them  one  na- 
tion in  the  land  upon  the  mountains  of  Israel;  and  one 
king  shall  be  king  to  them  all;  and  they  shall  no  more 
be  two  nations,  neither  shall  they  be  divided  into  two 
kingdoms  any  more  at  all.  And  David,  my  servant, 
shall  be  king  over,  them;  and  they  all  shall  have  one 
shepherd;  they  shall  also  walk  in  my  judgments,  and 
observe  my  statutes,  and  do  them.  And  they  shall  dwell 
in  the  land  that  I  have  given  unto  Jacob,  my  servant, 
wherein  your  fathers  have  dwelt ;  and  they  shall  dwell 
therein,  even  they  and  their  children,  and  their  children's 
children  forever;  and  my  servant  David  shall  be  their 
prince  forever.  Moreover,  I  will  make  a  covenant  of 
peace  with  them;  it  shall  be  an  everlasting  covenant 
witli  them;  and  1  will  place  them,  and  will  multiply 
them,  and  will  set  my  sanctuary  in  the  midst  of  them 
forevermore.  My  tabernacle  also  shall  be  with  them; 
yea,  I  will  be  their  God;  and  they  shall  be  my  people. 
And  the  heathen  shall  know  that  I,  the  Lord,  do  sancti- 
fy Israel,  when  my  sanctuary  shall  be  in  the  midst  of 
them  forevermore."  Ezek.  :M:  21-2S.  "Behold,  the 
day  of  the  Lord  cometh,  and  thy  spoil  shall  be  divided 
in  the  midst  of  thee.  F'or  I  will  gather  all  nations 
against  Jerusalem  to  battle.  Then  shall  the  Lord  go 
forth  and  fight  against  those  nations,  as  when  He  fought 
in  the  day  of  battle.  And  his  feet  shall  stand  in  that 
day  upon  the  Mount  of  Olives,  which  is  before  Jerusa- 
lem, on  the  east.     And   the  Lord  mv    (4od   shall    come 


404      THE  SECULAR  AND  POTJTK'AL  REIGN"  OF  CHRIST, 

and  all  the  saints  witli  thee.  And  the  Lord  shall  he  king 
over  all  the  earth.  In  that  day  shall  there  be  one  Lord, 
and  His  name  one."  Zech.  14.  "And  1  saw  thrones, 
and  they  sat  upon  them,  and  judgment  was  given  unto 
them;  and  they  lived,  and  reigned  with  C'hrist  a  thou- 
sand years.  But  the  rest  of  the  dead  lived  not  again 
until  the  thousand  years  were  finished.  This  is  the  first 
resurrection." 

Though  it  may  be  diificult  for  us  to  interpret  the§e  pas- 
sages upon  any  other  principle  than  that  of  a  personal  man- 
ifestation, yet  we  do  not  hesitate  to  say  that  a  spiritual 
coming  by  the  sanctifying,  overpowering  operations  of 
Messiah's  grace  is  the  most  valuable,  most  advantageous, 
most  to  be  desired.  The  spiritual  purification  of  our 
world  seems  most  necessary  to  make  it  the  dwelling- 
place  of  the  enthroned  Messiah.  It  is  enough  for  us  to 
know  that  whea  He  mounts  His  throne  to  exercise  His 
spiritual  and  temporal  sovereignty,  the  new  Jerusalem 
comes  down  from  Heaven  ])repared  as  a  bride  adorned 
for  her  husband.  The  walls  of  the  city  shall  be  gar- 
nished with  all  manner  of  i»recious  stones,  jasper,  sap- 
phire, chalcedony,  emerald,  sardonyx,  sardius,  chrysolite, 
beryl,  topaz,  chrysoprasus,  jacinth,  amethyst.  There 
shall  be  no  more  death,  nor  sorrow,  nor  crying,  nor  pain. 
Jesus  shall  reign  with  His  risen  Saints  on  earth.  The 
glorious  company  of  the  Froj)hets,  the  goodly  number 
of  the  Apostles,  the  noble  army  of  the  martyrs,  these 
shall  be  the  Prime  Ministers  of  His  Kingdom;  these 
shall  be  governors  in  the  various  provinces  of  it  through- 
out the  redeemed  earth.  For  a  tho\isand  years  shall 
they  reign.  "  And  the  kingdom  and  dominion,  and  the 
greatness  of  the  kingdom  under  the  whole  heaven,  shall 
be  given  to  the  people  of  the  saints  of  the  Most  High, 
whose  kingdom  is  an  everlasting   kingdom,  and   all   do- 


THK  SErni-AU  AND  POI.TTK'AI-   IJKKiX   OF  CHRIST.      405 

minions  shall  serve  iind  obey  him,"  With  Ilini  sh:ill 
they  reign  after  the  first  resurrection.  His  Kingdom, 
thus  established,  shall  be  so  perfected,  jMirified  and 
adorned,  that  it  shall  contain  in  itself  all  that  is  most 
beautiful  and  attractive,  all  that  is  most  holy  and  glo- 
rious. "  Come,"  saith  the  Spirit  to  John  in  Patmos,  "  I 
will  show  thee  the  bride,  the  Lamb's  wife;"  and  (), 
what  transporting  visions  were  o])ened  to  him  !  "  Be- 
hold, the  tabernacle  of  God  is  witli  men.''  Earth,  once 
defiled  and  cursed,  becomes  the  theatre  of  beauty  and 
righteousness.  The  Son  of  God  dwells  with  men,  and 
He  is  their  God  and  their  King, 


All  things  are  now  in  i)reparation  for  this  grand  event, 
for  a  period  of  glory  and  honor  and  immortality  under 
the  benignant  reign  of  Prince  Messiah,  whose  theocratic 
rule  shall  bless  all  the  earth.  Every  revolving  year 
brings  us  nearer  to  the  glorious  era.  "  The  time  is  at 
hand."  Oh  what  an  event  in  the  history  of  earth  ! 
''  The  earnest  expectation  of  the  creature  waiteth  for 
the  manifestation  of  the  Son  of  God,"  but  when  the 
first  resurrection  take.*  place,  this  expectation  shall  be 
realized.  Then  all  the  saints  shall  have  risen  from  the 
dead;  the  wicked,  banished  from  the  earth,  shall  be  sent 
to  their  doom,  and  the  Kingdom  of  Christ  shall  rise  to 
the  zenith  of  its  glory  !  O  God  !  how  solemn,  how  sub- 
lime, how  transporting  the  scene  thus  spread  out  before 
us  !  "  Blessed  is  he  that  hath  part  in  the  first  resurrec- 
tion." "  He  which  testifieth  these  things  saith.  Surely, 
I  come  quickly."  And  let  us  unite  with  the  enra]>tnred 
apostle  in  saying,  "  Even  so,  come.  Lord  Jesus." 


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